Matthew 22:3

22:3 He sent his slaves ¹  to summon those who had been invited to the banquet, but they would not come.

Proverbs 1:24-31

1:24 However, ²  because ³  I called but you refused to listen, ⁴ 

because ⁵  I stretched out my hand ⁶  but no one paid attention,

1:25 because ⁷  you neglected ⁸  all my advice,

and did not comply ⁹  with my rebuke,

1:26 so ¹⁰  I myself will laugh ¹¹  when disaster strikes you, ¹² 

I will mock when what you dread ¹³  comes,

1:27 when what you dread ¹⁴  comes like a whirlwind, ¹⁵ 

and disaster strikes you ¹⁶  like a devastating storm, ¹⁷ 

when distressing trouble ¹⁸  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ¹⁹  me, but they will not find me.

1:29 Because ²⁰  they hated moral knowledge, ²¹ 

and did not choose to fear the Lord, ²² 

1:30 they did not comply with my advice,

they spurned ²³  all my rebuke.

1:31 Therefore ²⁴  they will eat from the fruit ²⁵  of their way, ²⁶ 

and they will be stuffed full ²⁷  of their own counsel.

Isaiah 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ²⁸ 

Is my hand too weak ²⁹  to deliver ³⁰  you?

Do I lack the power to rescue you?

Look, with a mere shout ³¹  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ³² 

Hosea 11:2

11:2 But the more I summoned ³³  them,

the farther they departed from me. ³⁴ 

They sacrificed to the Baal idols

and burned incense to images.

Hosea 11:7

11:7 My people are obsessed ³⁵  with turning away from me; ³⁶ 

they call to Baal, ³⁷  but he will never exalt them!

Luke 14:17-20

14:17 At ³⁸  the time for the banquet ³⁹  he sent his slave ⁴⁰  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ⁴¹  began to make excuses. ⁴²  The first said to him, ‘I have bought a field, ⁴³  and I must go out and see it. Please excuse me.’ ⁴⁴  14:19 Another ⁴⁵  said, ‘I have bought five yoke of oxen, ⁴⁶  and I am going out ⁴⁷  to examine them. Please excuse me.’ 14:20 Another ⁴⁸  said, ‘I just got married, and I cannot come.’ ⁴⁹ 

Luke 15:28

15:28 But the older son ⁵⁰  became angry ⁵¹  and refused ⁵²  to go in. His father came out and appealed to him,

Luke 19:14-44

19:14 But his citizens ⁵³  hated ⁵⁴  him and sent a delegation after him, saying, ‘We do not want this man ⁵⁵  to be king ⁵⁶  over us!’ 19:15 When ⁵⁷  he returned after receiving the kingdom, he summoned ⁵⁸  these slaves to whom he had given the money. He wanted ⁵⁹  to know how much they had earned ⁶⁰  by trading. 19:16 So ⁶¹  the first one came before him and said, ‘Sir, ⁶²  your mina ⁶³  has made ten minas more.’ 19:17 And the king ⁶⁴  said to him, ‘Well done, good slave! Because you have been faithful ⁶⁵  in a very small matter, you will have authority ⁶⁶  over ten cities.’ 19:18 Then ⁶⁷  the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So ⁶⁸  the king ⁶⁹  said to him, ‘And you are to be over five cities.’ 19:20 Then another ⁷⁰  slave ⁷¹  came and said, ‘Sir, here is ⁷²  your mina that I put away for safekeeping ⁷³  in a piece of cloth. ⁷⁴  19:21 For I was afraid of you, because you are a severe ⁷⁵  man. You withdraw ⁷⁶  what you did not deposit ⁷⁷  and reap what you did not sow.’ 19:22 The king ⁷⁸  said to him, ‘I will judge you by your own words, ⁷⁹  you wicked slave! ⁸⁰  So you knew, did you, that I was a severe ⁸¹  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ⁸²  my money in the bank, ⁸³  so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ⁸⁴  ‘Take the mina from him, and give it to the one who has ten.’ ⁸⁵  19:25 But ⁸⁶  they said to him, ‘Sir, he has ten minas already!’ ⁸⁷  19:26 ‘I tell you that everyone who has will be given more, ⁸⁸  but from the one who does not have, even what he has will be taken away. ⁸⁹  19:27 But as for these enemies of mine who did not want me to be their king, ⁹⁰  bring them here and slaughter ⁹¹  them ⁹²  in front of me!’”

The Triumphal Entry

19:28 After Jesus ⁹³  had said this, he continued on ahead, ⁹⁴  going up to Jerusalem. ⁹⁵  19:29 Now ⁹⁶  when he approached Bethphage ⁹⁷  and Bethany, at the place called the Mount of Olives, ⁹⁸  he sent two of the disciples, 19:30 telling them, ⁹⁹  “Go to the village ahead of you. ¹⁰⁰  When ¹⁰¹  you enter it, you will find a colt tied there that has never been ridden. ¹⁰²  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁰³  it.’” 19:32 So those who were sent ahead found ¹⁰⁴  it exactly ¹⁰⁵  as he had told them. 19:33 As ¹⁰⁶  they were untying the colt, its owners asked them, ¹⁰⁷  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ¹⁰⁸  they brought it to Jesus, threw their cloaks ¹⁰⁹  on the colt, ¹¹⁰  and had Jesus get on ¹¹¹  it. 19:36 As ¹¹²  he rode along, they ¹¹³  spread their cloaks on the road. 19:37 As he approached the road leading down from ¹¹⁴  the Mount of Olives, ¹¹⁵  the whole crowd of his ¹¹⁶  disciples began to rejoice ¹¹⁷  and praise ¹¹⁸  God with a loud voice for all the mighty works ¹¹⁹  they had seen: ¹²⁰  19:38 “Blessed is the king ¹²¹  who comes in the name of the Lord! ¹²²  Peace in heaven and glory in the highest!” 19:39 But ¹²³  some of the Pharisees ¹²⁴  in the crowd said to him, “Teacher, rebuke your disciples.” ¹²⁵  19:40 He answered, ¹²⁶  “I tell you, if they ¹²⁷  keep silent, the very stones ¹²⁸  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹²⁹  when Jesus ¹³⁰  approached ¹³¹  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ¹³²  even you, the things that make for peace! ¹³³  But now they are hidden ¹³⁴  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹³⁵  an embankment ¹³⁶  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹³⁷  – you and your children within your walls ¹³⁸  – and they will not leave within you one stone ¹³⁹  on top of another, ¹⁴⁰  because you did not recognize the time of your visitation from God.” ¹⁴¹ 

[22:3]  ¹ tn See the note on the word “slave” in 8:9.

[1:24]  ² tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ³ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ⁴ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ⁵ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ⁶ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ⁷ tn Heb “and.”

[1:25]  ⁸ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ⁹ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ¹⁰ tn The conclusion or apodosis is now introduced.

[1:26]  ¹¹ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ¹² tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ¹³ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ¹⁴ tn Heb “your dread.” See note on 1:31.

[1:27]  ¹⁵ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ¹⁶ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ¹⁷ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ¹⁸ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ¹⁹ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[1:29]  ²⁰ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ²¹ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ²² tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[1:30]  ²³ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[1:31]  ²⁴ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ²⁵ sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

[1:31]  ²⁶ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

[1:31]  ²⁷ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

[50:2]  ²⁸ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ²⁹ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ³⁰ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ³¹ tn Heb “with my rebuke.”

[50:2]  ³² tn Heb “the fish stink from lack of water and die from thirst.”

[11:2]  ³³ tc The MT reads קָרְאוּ (qar’u, “they called”; Qal perfect 3rd person common plural from קָרַא, qara’, “to call”), cf. KJV, NASB; however, the LXX and Syriac reflect כְּקָרְאִי (kÿqar’i, “as I called”; preposition כְּ (kaf) + Qal infinitive construct from קָרַא + 1st person common singular suffix). The presence of the resumptive adverb כֵּן (ken, “even so”) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).

[11:2]  ³⁴ tc The MT reads מִפְּנֵיהֶם (mippÿnehem, “from them”; preposition + masculine plural noun + 3rd person masculine plural suffix), so KJV, ASV, NASB; however, the LXX and Syriac reflect an alternate Hebrew textual tradition of מִפָּנַי הֵם (mippanay hem, “they [went away] from me”; preposition + masculine plural noun + 1st person common singular suffix, followed by 3rd person masculine plural independent personal pronoun); cf. NAB, NIV, NRSV. The textual variant was caused simply by faulty word division.

[11:7]  ³⁵ tn The term תְלוּאִים (tÿlu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).

[11:7]  ³⁶ tn The 1st person common singular suffix on the noun מְשׁוּבָתִי (mÿshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”

[11:7]  ³⁷ tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vÿ’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including KJV, NIV, NRSV, NLT take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vÿ’el-ba’al yiqra’ vehu’, “they call to Baal, but he…”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (vÿhu’, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).

[14:17]  ³⁸ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ³⁹ tn Or “dinner.”

[14:17]  ⁴⁰ tn See the note on the word “slave” in 7:2.

[14:18]  ⁴¹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁴² sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁴³ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁴⁴ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ⁴⁵ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ⁴⁶ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ⁴⁷ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ⁴⁸ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁴⁹ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[15:28]  ⁵⁰ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁵¹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁵² sn Ironically the attitude of the older son has left him outside and without joy.

[19:14]  ⁵³ 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]  ⁵⁴ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁵⁵ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁵⁶ tn Or “to rule.”

[19:15]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ⁶² tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ⁶³ tn See the note on the word “minas” in v. 13.

[19:17]  ⁶⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ⁶⁵ tn See Luke 16:10.

[19:17]  ⁶⁶ 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]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ⁶⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁶⁹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ⁷⁰ 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]  ⁷¹ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ⁷² tn Grk “behold.”

[19:20]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁷⁹ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁸⁰ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁸¹ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ⁸² tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Grk “the ten minas.”

[19:25]  ⁸⁶ 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]  ⁸⁷ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[19:26]  ⁸⁸ tn Grk “to everyone who has, he will be given more.”

[19:26]  ⁸⁹ 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]  ⁹⁰ tn Grk “to rule over them.”

[19:27]  ⁹¹ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁹² sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ⁹⁴ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn Grk “saying.”

[19:30]  ¹⁰⁰ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹⁰¹ 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]  ¹⁰² tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ¹⁰³ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ¹⁰⁴ tn Grk “sent ahead and went and found.”

[19:32]  ¹⁰⁵ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ¹⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹⁰⁷ tn Grk “said to them.”

[19:35]  ¹⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ¹⁰⁹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ¹¹⁰ sn See Zech 9:9.

[19:35]  ¹¹¹ 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]  ¹¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹¹⁶ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹¹⁷ 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]  ¹¹⁸ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹¹⁹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹²⁰ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ¹²¹ 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]  ¹²² sn A quotation from Ps 118:26.

[19:39]  ¹²³ 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]  ¹²⁴ sn See the note on Pharisees in 5:17.

[19:39]  ¹²⁵ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ¹²⁶ 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]  ¹²⁷ tn Grk “these.”

[19:40]  ¹²⁸ 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]  ¹²⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹³⁰ tn Grk “he.”

[19:41]  ¹³¹ 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]  ¹³² sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹³⁷ tn Grk “They will raze you to the ground.”

[19:44]  ¹³⁸ 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]  ¹³⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁴⁰ tn Grk “leave stone on stone.”

[19:44]  ¹⁴¹ 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.