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Luke 19-23
New English Translation

Jesus and Zacchaeus

19 Jesus[a] entered Jericho and was passing through it. 2 Now[b] a man named Zacchaeus was there; he was a chief tax collector[c] and was rich. 3 He[d] was trying to get a look at Jesus,[e] but being a short man he could not see over the crowd.[f] 4 So[g] he ran on ahead and climbed up into a sycamore tree[h] to see him, because Jesus[i] was going to pass that way. 5 And when Jesus came to that place, he looked up[j] and said to him, “Zacchaeus, come down quickly,[k] because I must[l] stay at your house today.”[m] 6 So he came down quickly[n] and welcomed Jesus[o] joyfully.[p] 7 And when the people[q] saw it, they all complained,[r] “He has gone in to be the guest of a man who is a sinner.”[s] 8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give[t] to the poor, and if[u] I have cheated anyone of anything, I am paying back four times as much!” 9 Then[v] Jesus said to him, “Today salvation[w] has come to this household,[x] because he too is a son of Abraham![y] 10 For the Son of Man came[z] to seek and to save the lost.”

The Parable of the Ten Minas

11 While the people were listening to these things, Jesus[aa] proceeded to tell a parable, because he was near to Jerusalem, and because they thought[ab] that the kingdom of God[ac] was going to[ad] appear immediately. 12 Therefore he said, “A nobleman[ae] went to a distant country to receive[af] for himself a kingdom and then return.[ag] 13 And he summoned ten of his slaves,[ah] gave them ten minas,[ai] and said to them, ‘Do business with these until I come back.’ 14 But his citizens[aj] hated[ak] him and sent a delegation after him, saying, ‘We do not want this man[al] to be king[am] over us!’ 15 When[an] he returned after receiving the kingdom, he summoned[ao] these slaves to whom he had given the money. He wanted[ap] to know how much they had earned[aq] by trading. 16 So[ar] the first one came before him and said, ‘Sir,[as] your mina[at] has made ten minas more.’ 17 And the king[au] said to him, ‘Well done, good slave! Because you have been faithful[av] in a very small matter, you will have authority[aw] over ten cities.’ 18 Then[ax] the second one came and said, ‘Sir, your mina has made five minas.’ 19 So[ay] the king[az] said to him, ‘And you are to be over five cities.’ 20 Then another[ba] slave[bb] came and said, ‘Sir, here is[bc] your mina that I put away for safekeeping[bd] in a piece of cloth.[be] 21 For I was afraid of you, because you are a severe[bf] man. You withdraw[bg] what you did not deposit[bh] and reap what you did not sow.’ 22 The king[bi] said to him, ‘I will judge you by your own words,[bj] you wicked slave![bk] So you knew, did you, that I was a severe[bl] man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 23 Why then didn’t you put[bm] my money in the bank,[bn] so that when I returned I could have collected it with interest?’ 24 And he said to his attendants,[bo] ‘Take the mina from him, and give it to the one who has ten.’[bp] 25 But[bq] they said to him, ‘Sir, he has ten minas already!’[br] 26 ‘I tell you that everyone who has will be given more,[bs] but from the one who does not have, even what he has will be taken away.[bt] 27 But as for these enemies of mine who did not want me to be their king,[bu] bring them here and slaughter[bv] them[bw] in front of me!’”

The Triumphal Entry

28 After Jesus[bx] had said this, he continued on ahead,[by] going up to Jerusalem.[bz] 29 Now[ca] when he approached Bethphage[cb] and Bethany, at the place called the Mount of Olives,[cc] he sent two of the disciples, 30 telling them,[cd] “Go to the village ahead of you.[ce] When[cf] you enter it, you will find a colt tied there that has never been ridden.[cg] Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs[ch] it.’” 32 So those who were sent ahead found[ci] it exactly[cj] as he had told them. 33 As[ck] they were untying the colt, its owners asked them,[cl] “Why are you untying that colt?” 34 They replied, “The Lord needs it.” 35 Then[cm] they brought it to Jesus, threw their cloaks[cn] on the colt,[co] and had Jesus get on[cp] it. 36 As[cq] he rode along, they[cr] spread their cloaks on the road. 37 As he approached the road leading down from[cs] the Mount of Olives,[ct] the whole crowd of his[cu] disciples began to rejoice[cv] and praise[cw] God with a loud voice for all the mighty works[cx] they had seen:[cy] 38 “Blessed is the king[cz] who comes in the name of the Lord![da] Peace in heaven and glory in the highest!” 39 But[db] some of the Pharisees[dc] in the crowd said to him, “Teacher, rebuke your disciples.”[dd] 40 He answered,[de] “I tell you, if they[df] keep silent, the very stones[dg] will cry out!”

Jesus Weeps for Jerusalem under Judgment

41 Now[dh] when Jesus[di] approached[dj] and saw the city, he wept over it, 42 saying, “If you had only known on this day,[dk] even you, the things that make for peace![dl] But now they are hidden[dm] from your eyes. 43 For the days will come upon you when your enemies will build[dn] an embankment[do] against you and surround you and close in on you from every side. 44 They will demolish you[dp]—you and your children within your walls[dq]—and they will not leave within you one stone[dr] on top of another,[ds] because you did not recognize the time of your visitation from God.”[dt]

Cleansing the Temple

45 Then[du] Jesus[dv] entered the temple courts[dw] and began to drive out those who were selling things there,[dx] 46 saying to them, “It is written, ‘My house will be a house of prayer,’[dy] but you have turned it into a den[dz] of robbers!”[ea]

47 Jesus[eb] was teaching daily in the temple courts. The chief priests and the experts in the law[ec] and the prominent leaders among the people were seeking to assassinate[ed] him, 48 but[ee] they could not find a way to do it,[ef] for all the people hung on his words.[eg]

The Authority of Jesus

20 Now one[eh] day, as Jesus[ei] was teaching the people in the temple courts[ej] and proclaiming[ek] the gospel, the chief priests and the experts in the law[el] with the elders came up[em] 2 and said to him,[en] “Tell us: By what authority[eo] are you doing these things?[ep] Or who is it who gave you this authority?” 3 He answered them,[eq] “I will also ask you a question, and you tell me: 4 John’s baptism[er]—was it from heaven or from people?”[es] 5 So[et] they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 7 So[eu] they replied that they did not know[ev] where it came from. 8 Then[ew] Jesus said to them, “Neither will I tell you[ex] by whose authority[ey] I do these things.”

The Parable of the Tenants

9 Then[ez] he began to tell the people this parable: “A man[fa] planted a vineyard,[fb] leased it to tenant farmers,[fc] and went on a journey for a long time. 10 When harvest time came, he sent a slave[fd] to the tenants so that they would give[fe] him his portion of the crop.[ff] However, the tenants beat his slave[fg] and sent him away empty-handed. 11 So[fh] he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed.[fi] 12 So[fj] he sent still a third. They even wounded this one, and threw him out. 13 Then[fk] the owner of the vineyard said, ‘What should I do? I will send my one dear son;[fl] perhaps they will respect him.’ 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!’ 15 So[fm] they threw him out of the vineyard and killed[fn] him. What then will the owner of the vineyard do to them? 16 He will come and destroy[fo] those tenants and give the vineyard to others.”[fp] When the people[fq] heard this, they said, “May this never happen!”[fr] 17 But Jesus[fs] 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’?[ft] 18 Everyone who falls on this stone will be broken to pieces,[fu] and the one on whom it falls will be crushed.”[fv] 19 Then[fw] the experts in the law[fx] and the chief priests wanted to arrest[fy] him that very hour, because they realized he had told this parable against them. But[fz] they were afraid of the people.

Paying Taxes to Caesar

20 Then[ga] they watched him carefully and sent spies who pretended to be sincere.[gb] They wanted to take advantage of what he might say[gc] so that they could deliver him up to the authority and jurisdiction[gd] of the governor. 21 Thus[ge] they asked him, “Teacher, we know that you speak and teach correctly,[gf] and show no partiality, but teach the way of God in accordance with the truth.[gg] 22 Is it right[gh] for us to pay the tribute tax[gi] to Caesar[gj] or not?” 23 But Jesus[gk] perceived their deceit[gl] and said to them, 24 “Show me a denarius.[gm] Whose image[gn] and inscription are on it?”[go] They said, “Caesar’s.” 25 So[gp] he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”[gq] 26 Thus[gr] they were unable in the presence of the people to trap[gs] him with his own words.[gt] And stunned[gu] by his answer, they fell silent.

Marriage and the Resurrection

27 Now some Sadducees[gv] (who contend that there is no resurrection)[gw] came to him. 28 They asked him,[gx] “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man[gy] must marry[gz] the widow and father children[ha] for his brother.[hb] 29 Now there were seven brothers. The first one married a woman[hc] and died without children. 30 The second[hd] 31 and then the third married her, and in this same way all seven died, leaving no children. 32 Finally the woman died too. 33 In the resurrection, therefore, whose wife will the woman be?[he] For all seven had married her.”[hf]

34 So[hg] Jesus said to them, “The people of this age[hh] marry and are given in marriage. 35 But those who are regarded as worthy to share in[hi] that age and in the resurrection from the dead neither marry nor are given in marriage.[hj] 36 In fact, they can no longer die, because they are equal to angels[hk] and are sons of God, since they are[hl] sons[hm] of the resurrection. 37 But even Moses revealed that the dead are raised[hn] in the passage about the bush,[ho] where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.[hp] 38 Now he is not God of the dead, but of the living,[hq] for all live before him.”[hr] 39 Then[hs] some of the experts in the law[ht] answered, “Teacher, you have spoken well!”[hu] 40 For they did not dare any longer to ask[hv] him anything.

The Messiah: David’s Son and Lord

41 But[hw] he said to them, “How is it that they say that the Christ[hx] is David’s son?[hy] 42 For David himself says in the book of Psalms,

‘The Lord said to my[hz] lord,
“Sit at my right hand,
43 until I make your enemies a footstool for your feet.”’[ia]

44 If David then calls him ‘Lord,’ how can he be his son?”[ib]

Jesus Warns the Disciples against Pride

45 As[ic] all the people were listening, Jesus[id] said to his disciples, 46 “Beware[ie] of the experts in the law.[if] They[ig] like walking around in long robes, and they love elaborate greetings[ih] in the marketplaces[ii] and the best seats[ij] in the synagogues[ik] and the places of honor at banquets. 47 They[il] devour[im] widows’ property,[in] and as a show make long prayers. They will receive a more severe punishment.”

The Widow’s Offering

21 Jesus[io] looked up[ip] and saw the rich putting their gifts into the offering box.[iq] 2 He also saw a poor widow put in two small copper coins.[ir] 3 He[is] said, “I tell you the truth,[it] this poor widow has put in more than all of them.[iu] 4 For they all offered their gifts out of their wealth.[iv] But she, out of her poverty, put in everything she had to live on.”[iw]

The Signs of the End of the Age

5 Now[ix] while some were speaking about the temple, how it was adorned[iy] with beautiful stones and offerings,[iz] Jesus[ja] said, 6 “As for these things that you are gazing at, the days will come when not one stone will be left on another.[jb] All will be torn down!”[jc] 7 So[jd] they asked him,[je] “Teacher, when will these things[jf] happen? And what will be the sign that[jg] these things are about to take place?” 8 He[jh] said, “Watch out[ji] that you are not misled. For many will come in my name, saying, ‘I am he,’[jj] and, ‘The time is near.’ Do not follow them! 9 And when you hear of wars and rebellions,[jk] do not be afraid.[jl] For these things must happen first, but the end will not come at once.”[jm]

Persecution of Disciples

10 Then he said to them, “Nation will rise up in arms[jn] against nation, and kingdom against kingdom. 11 There will be great earthquakes, and famines[jo] and plagues in various places, and there will be terrifying sights[jp] and great signs[jq] from heaven. 12 But before all this,[jr] they will seize[js] you and persecute you, handing you over to the synagogues[jt] and prisons. You[ju] will be brought before kings and governors because of my name. 13 This will be a time for you to serve as witnesses.[jv] 14 Therefore be resolved[jw] not to rehearse[jx] ahead of time how to make your defense. 15 For I will give you the words[jy] along with the wisdom[jz] that none of your adversaries will be able to withstand or contradict. 16 You will be betrayed even by parents,[ka] brothers, relatives,[kb] and friends, and they will have some of you put to death. 17 You will be hated by everyone because of my name.[kc] 18 Yet[kd] not a hair of your head will perish.[ke] 19 By your endurance[kf] you will gain[kg] your lives.[kh]

The Desolation of Jerusalem

20 “But when you see Jerusalem surrounded[ki] by armies, then know that its[kj] desolation[kk] has come near. 21 Then those who are in Judea must flee[kl] to the mountains. Those[km] who are inside the city must depart. Those[kn] who are out in the country must not enter it, 22 because these are days of vengeance,[ko] to fulfill[kp] all that is written. 23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress[kq] on the earth and wrath against this people. 24 They[kr] will fall by the edge[ks] of the sword and be led away as captives[kt] among all nations. Jerusalem[ku] will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.[kv]

The Arrival of the Son of Man

25 “And there will be signs in the sun and moon and stars,[kw] and on the earth nations will be in distress,[kx] anxious[ky] over the roaring of the sea and the surging waves. 26 People will be fainting from fear[kz] and from the expectation of what is coming on the world, for the powers of the heavens will be shaken.[la] 27 Then[lb] they will see the Son of Man arriving in a cloud[lc] with power and great glory. 28 But when these things[ld] begin to happen, stand up and raise your heads, because your redemption[le] is drawing near.”

The Parable of the Fig Tree

29 Then[lf] he told them a parable: “Look at the fig tree and all the other trees.[lg] 30 When they sprout leaves, you see[lh] for yourselves and know that summer is now near. 31 So also you, when you see these things happening, know[li] that the kingdom of God[lj] is near. 32 I tell you the truth,[lk] this generation[ll] will not pass away until all these things take place. 33 Heaven and earth will pass away, but my words will never pass away.[lm]

Be Ready!

34 “But be on your guard[ln] 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.[lo] 35 For[lp] it will overtake[lq] all who live on the face of the whole earth.[lr] 36 But stay alert at all times,[ls] praying that you may have strength to escape all these things that must[lt] happen, and to stand before the Son of Man.”

37 So[lu] every day Jesus[lv] was teaching in the temple courts,[lw] but at night he went and stayed[lx] on the Mount of Olives.[ly] 38 And all the people[lz] came to him early in the morning to listen to him in the temple courts.[ma]

Judas’ Decision to Betray Jesus

22 Now the Feast of Unleavened Bread,[mb] which is called the Passover, was approaching. 2 The[mc] chief priests and the experts in the law[md] were trying to find some way[me] to execute[mf] Jesus,[mg] for they were afraid of the people.[mh]

3 Then[mi] Satan[mj] entered Judas, the one called Iscariot, who was one of the twelve.[mk] 4 He went away and discussed with the chief priests and officers of the temple guard[ml] how he might[mm] betray Jesus,[mn] handing him over to them.[mo] 5 They[mp] were delighted[mq] and arranged to give him money.[mr] 6 So[ms] Judas[mt] agreed and began looking for an opportunity to betray Jesus[mu] when no crowd was present.[mv]

The Passover

7 Then the day for the feast[mw] of Unleavened Bread came, on which the Passover lamb had to be sacrificed.[mx] 8 Jesus[my] sent Peter and John, saying, “Go and prepare the Passover[mz] for us to eat.”[na] 9 They[nb] said to him, “Where do you want us to prepare[nc] it?” 10 He said to them, “Listen,[nd] when you have entered the city, a man carrying a jar of water[ne] will meet you.[nf] Follow him into the house that he enters, 11 and tell the owner of the house,[ng] ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 12 Then he will show you a large furnished room upstairs. Make preparations there.” 13 So[nh] they went and found things[ni] just as he had told them,[nj] and they prepared the Passover.

The Lord’s Supper

14 Now[nk] when the hour came, Jesus[nl] took his place at the table[nm] and the apostles joined[nn] him. 15 And he said to them, “I have earnestly desired[no] to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again[np] until it is fulfilled[nq] in the kingdom of God.”[nr] 17 Then[ns] he took a cup,[nt] and after giving thanks he said, “Take this and divide it among yourselves. 18 For I tell you that from now on I will not drink of the fruit[nu] of the vine until the kingdom of God comes.”[nv] 19 Then[nw] he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body[nx] which is given for you.[ny] Do this in remembrance of me.” 20 And in the same way he took[nz] the cup after they had eaten,[oa] saying, “This cup that is poured out for you is the new covenant[ob] in my blood.

A Final Discourse

21 “But look, the hand of the one who betrays[oc] me is with me on the table.[od] 22 For the Son of Man is to go just as it has been determined,[oe] but woe to that man by whom he is betrayed!” 23 So[of] they began to question one another as to which of them it could possibly be who would do this.

24 A dispute also started[og] among them over which of them was to be regarded as the greatest.[oh] 25 So[oi] Jesus[oj] said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’[ok] 26 Not so with you;[ol] instead the one who is greatest among you must become like the youngest, and the leader[om] like the one who serves.[on] 27 For who is greater, the one who is seated at the table,[oo] or the one who serves? Is it not[op] the one who is seated at the table? But I am among you as one[oq] who serves.

28 “You are the ones who have remained[or] with me in my trials. 29 Thus[os] I grant[ot] to you a kingdom,[ou] just as my Father granted to me, 30 that you may eat and drink at my table in my kingdom, and you will sit[ov] on thrones judging[ow] the twelve tribes of Israel.

31 “Simon,[ox] Simon, pay attention![oy] Satan has demanded to have you all,[oz] to sift you like wheat,[pa] 32 but I have prayed for you, Simon,[pb] that your faith may not fail.[pc] When[pd] you have turned back,[pe] strengthen[pf] your brothers.” 33 But Peter[pg] said to him, “Lord, I am ready to go with you both to prison and to death!”[ph] 34 Jesus replied,[pi] “I tell you, Peter, the rooster will not crow[pj] today until you have denied[pk] three times that you know me.”

35 Then[pl] Jesus[pm] said to them, “When I sent you out with no money bag,[pn] or traveler’s bag,[po] or sandals, you didn’t lack[pp] anything, did you?” They replied,[pq] “Nothing.” 36 He said to them, “But now, the one who[pr] has a money bag must take it, and likewise a traveler’s bag[ps] too. And the one who has no sword must sell his cloak and buy one. 37 For I tell you that this scripture must be[pt] fulfilled in me, ‘And he was counted with the transgressors.’[pu] For what is written about me is being fulfilled.”[pv] 38 So[pw] they said, “Look, Lord, here are two swords.”[px] Then he told them, “It is enough.”[py]

On the Mount of Olives

39 Then[pz] Jesus[qa] went out and made his way,[qb] as he customarily did, to the Mount of Olives,[qc] and the disciples followed him. 40 When he came to the place,[qd] he said to them, “Pray that you will not fall into temptation.”[qe] 41 He went away from them about a stone’s throw, knelt down, and prayed, 42 “Father, if you are willing, take[qf] this cup[qg] away from me. Yet not my will but yours[qh] be done.” 43 [Then an angel from heaven appeared to him and strengthened him. 44 And in his anguish[qi] he prayed more earnestly, and his sweat was like drops of blood falling to the ground.][qj] 45 When[qk] he got up from prayer, he came to the disciples and found them sleeping, exhausted[ql] from grief. 46 So[qm] he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!”[qn]

Betrayal and Arrest

47 While he was still speaking, suddenly a crowd appeared,[qo] and the man named Judas, one of the twelve, was leading them. He walked up[qp] to Jesus to kiss him.[qq] 48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?”[qr] 49 When[qs] those who were around him saw what was about to happen, they said, “Lord, should[qt] we use our swords?”[qu] 50 Then[qv] one of them[qw] struck the high priest’s slave,[qx] cutting off his right ear. 51 But Jesus said,[qy] “Enough of this!” And he touched the man’s[qz] ear and healed[ra] him. 52 Then[rb] Jesus said to the chief priests, the officers of the temple guard,[rc] and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?[rd] 53 Day after day when I was with you in the temple courts,[re] you did not arrest me.[rf] But this is your hour,[rg] and that of the power[rh] of darkness!”

Jesus’ Condemnation and Peter’s Denials

54 Then[ri] they arrested[rj] Jesus,[rk] led him away, and brought him into the high priest’s house.[rl] But Peter was following at a distance. 55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56 Then a slave girl,[rm] seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 57 But Peter[rn] denied it: “Woman,[ro] I don’t know[rp] him!” 58 Then[rq] a little later someone else[rr] saw him and said, “You are one of them too.” But Peter said, “Man,[rs] I am not!” 59 And after about an hour still another insisted,[rt] “Certainly this man was with him, because he too is a Galilean.”[ru] 60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment,[rv] while he was still speaking, a rooster crowed.[rw] 61 Then[rx] the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord,[ry] how he had said to him, “Before a rooster crows today, you will deny me three times.” 62 And he went outside and wept bitterly.[rz]

63 Now[sa] the men who were holding Jesus[sb] under guard began to mock him and beat him. 64 They[sc] blindfolded him and asked him repeatedly,[sd] “Prophesy! Who hit you?”[se] 65 They also said many other things against him, reviling[sf] him.

66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law.[sg] Then[sh] they led Jesus[si] away to their council[sj] 67 and said, “If[sk] you are the Christ,[sl] tell us.” But he said to them, “If[sm] I tell you, you will not[sn] believe, 68 and if[so] I ask you, you will not[sp] answer. 69 But from now on[sq] the Son of Man will be seated at the right hand[sr] of the power[ss] of God.” 70 So[st] they all said, “Are you the Son of God,[su] then?” He answered[sv] them, “You say[sw] that I am.” 71 Then[sx] they said, “Why do we need further testimony? We have heard it ourselves[sy] from his own lips!”[sz]

Jesus Brought Before Pilate

23 Then[ta] the whole group of them rose up and brought Jesus[tb] before Pilate.[tc] 2 They[td] began to accuse[te] him, saying, “We found this man subverting[tf] our nation, forbidding[tg] us to pay the tribute tax[th] to Caesar[ti] and claiming that he himself is Christ,[tj] a king.” 3 So[tk] Pilate asked Jesus,[tl] “Are you the king[tm] of the Jews?” He replied, “You say so.”[tn] 4 Then[to] Pilate said to the chief priests and the crowds, “I find no basis for an accusation[tp] against this man.” 5 But they persisted[tq] in saying, “He incites[tr] the people by teaching throughout all Judea. It started in Galilee and ended up here!”[ts]

Jesus Brought Before Herod

6 Now when Pilate heard this, he asked whether the man was a Galilean. 7 When[tt] he learned that he was from Herod’s jurisdiction,[tu] he sent him over to Herod,[tv] who also happened to be in Jerusalem[tw] at that time. 8 When[tx] 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[ty] some miraculous sign.[tz] 9 So[ua] Herod[ub] questioned him at considerable length; Jesus[uc] gave him no answer. 10 The chief priests and the experts in the law[ud] were there, vehemently accusing him.[ue] 11 Even Herod with his soldiers treated him with contempt and mocked him. Then,[uf] dressing him in elegant clothes,[ug] Herod[uh] sent him back to Pilate. 12 That very day Herod and Pilate became friends with each other,[ui] for prior to this they had been enemies.[uj]

Jesus Brought Before the Crowd

13 Then[uk] Pilate called together the chief priests, the[ul] leaders, and the people, 14 and said to them, “You brought me this man as one who was misleading[um] the people. When I examined him before you, I[un] did not find this man guilty[uo] of anything you accused him of doing. 15 Neither did Herod, for he sent him back to us. Look, he has done nothing[up] deserving death.[uq] 16 I will therefore have him flogged[ur] and release him.”[us]

18 But they all shouted out together,[ut] “Take this man[uu] away! Release Barabbas for us!” 19 (This[uv] was a man who had been thrown into prison for an insurrection[uw] started in the city, and for murder.)[ux] 20 Pilate addressed them once again because he wanted[uy] to release Jesus. 21 But they kept on shouting,[uz] “Crucify, crucify[va] him!” 22 A third time he said to them, “Why? What wrong has he done? I have found him guilty[vb] of no crime deserving death.[vc] I will therefore flog[vd] him and release him.” 23 But they were insistent,[ve] demanding with loud shouts that he be crucified. And their shouts prevailed. 24 So[vf] Pilate[vg] decided[vh] that their demand should be granted. 25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over[vi] to their will.[vj]

The Crucifixion

26 As[vk] they led him away, they seized Simon of Cyrene,[vl] who was coming in from the country.[vm] They placed the cross on his back and made him carry it behind Jesus.[vn] 27 A great number of the people followed him, among them women[vo] who were mourning[vp] and wailing for him. 28 But Jesus turned to them and said, “Daughters of Jerusalem,[vq] do not weep for me, but weep for yourselves[vr] and for your children. 29 For this is certain:[vs] The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’[vt] 30 Then they will begin to say to the mountains,[vu] ‘Fall on us!’ and to the hills, ‘Cover us!’[vv] 31 For if such things are done[vw] when the wood is green, what will happen when it is dry?”[vx]

32 Two other criminals[vy] were also led away to be executed with him. 33 So[vz] when they came to the place that is called “The Skull,”[wa] they crucified[wb] him there, along with the criminals, one on his right and one on his left. 34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”][wc] Then[wd] they threw dice[we] to divide his clothes.[wf] 35 The people also stood there watching, but the leaders ridiculed[wg] him, saying, “He saved others. Let him save[wh] himself if[wi] he is the Christ[wj] of God, his chosen one!” 36 The soldiers also mocked him, coming up and offering him sour wine,[wk] 37 and saying, “If[wl] you are the king of the Jews, save yourself!” 38 There was also an inscription[wm] over him, “This is the king of the Jews.”

39 One of the criminals who was hanging there railed at him, saying, “Aren’t[wn] you the Christ?[wo] Save yourself and us!” 40 But the other rebuked him, saying,[wp] “Don’t[wq] you fear God, since you are under the same sentence of condemnation?[wr] 41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing[ws] wrong.” 42 Then[wt] he said, “Jesus, remember me[wu] when you come in[wv] your kingdom.” 43 And Jesus[ww] said to him, “I tell you the truth,[wx] today[wy] you will be with me in paradise.”[wz]

44 It was now[xa] about noon,[xb] and darkness came over the whole land until three in the afternoon,[xc] 45 because the sun’s light failed.[xd] The temple curtain[xe] was torn in two. 46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!”[xf] And after he said this he breathed his last.

47 Now when the centurion[xg] saw what had happened, he praised God and said, “Certainly this man was innocent!”[xh] 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.[xi] 49 And all those who knew Jesus[xj] stood at a distance, and the women who had followed him from Galilee saw[xk] these things.

Jesus’ Burial

50 Now[xl] there was a man named Joseph who was a member of the council,[xm] a good and righteous man. 51 (He[xn] had not consented[xo] to their plan and action.) He[xp] was from the Judean town[xq] of Arimathea, and was looking forward to[xr] the kingdom of God.[xs] 52 He went to Pilate and asked for the body[xt] of Jesus. 53 Then[xu] he took it down, wrapped it in a linen cloth,[xv] and placed it[xw] in a tomb cut out of the rock,[xx] where no one had yet been buried.[xy] 54 It was the day of preparation[xz] and the Sabbath was beginning.[ya] 55 The[yb] women who had accompanied Jesus[yc] from Galilee followed, and they saw the tomb and how his body was laid in it. 56 Then[yd] they returned and prepared aromatic spices[ye] and perfumes.[yf]

On the Sabbath they rested according to the commandment.[yg]

Footnotes

  1. Luke 19:1 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.
  2. Luke 19:2 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).
  3. Luke 19:2 sn This is the one place in the NT the office of chief tax collector is noted. If the term refers to a managerial rank, this individual would organize and oversee the other tax collectors and collect significant commissions (see also the note on the word tax collector in 3:12). It is possible, however, that in this context the term simply means “major tax collector” and is a comment on the individual’s importance or wealth rather than his rank (see D. L. Bock, Luke [BECNT] 1:1516).
  4. Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 19:3 tn Grk “He was trying to see who Jesus was.”
  6. Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
  7. Luke 19:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
  8. Luke 19:4 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).
  9. Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ13 33vid M latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
  11. Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
  12. Luke 19:5 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
  13. Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
  14. Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
  15. Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  16. Luke 19:6 tn The participle χαίρων (chairōn) has been taken as indicating manner.sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
  17. Luke 19:7 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.
  18. Luke 19:7 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 (legontes) is redundant in contemporary English and has not been translated.
  19. Luke 19:7 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.
  20. Luke 19:8 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).
  21. Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
  22. Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
  23. Luke 19:9 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.
  24. Luke 19:9 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
  25. Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
  26. Luke 19:10 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
  27. Luke 19:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Luke 19:11 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
  29. Luke 19:11 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.
  30. Luke 19:11 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
  31. Luke 19:12 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
  32. Luke 19:12 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).
  33. Luke 19:12 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 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
  34. Luke 19:13 tn See the note on the word “slave” in 7:2.
  35. Luke 19:13 sn That is, one for each. A mina was a Greek monetary unit worth 100 denarii or about four months’ wages for an average worker based on a six-day work week.
  36. Luke 19:14 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).
  37. Luke 19:14 tn The imperfect is intense in this context, suggesting an ongoing attitude.
  38. Luke 19:14 tn Grk “this one” (somewhat derogatory in this context).
  39. Luke 19:14 tn Or “to rule.”
  40. Luke 19:15 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.
  41. Luke 19:15 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.”
  42. Luke 19:15 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.
  43. Luke 19:15 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
  44. Luke 19:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
  45. Luke 19:16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
  46. Luke 19:16 tn See the note on the word “minas” in v. 13.
  47. Luke 19:17 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  48. Luke 19:17 tn See Luke 16:10.
  49. Luke 19:17 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.
  50. Luke 19:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  51. Luke 19:19 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
  52. Luke 19:19 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  53. Luke 19:20 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.
  54. Luke 19:20 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
  55. Luke 19:20 tn Grk “behold.”
  56. Luke 19:20 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.’”
  57. Luke 19:20 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
  58. Luke 19:21 tn Or “exacting,” “harsh,” “hard.”
  59. Luke 19:21 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 (aireis) as a finite verb.
  60. Luke 19:21 tn The Greek verb τίθημι (tithēmi) 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.
  61. Luke 19:22 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  62. Luke 19:22 tn Grk “out of your own mouth” (an idiom).
  63. Luke 19:22 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
  64. Luke 19:22 tn Or “exacting,” “harsh,” “hard.”
  65. Luke 19:23 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
  66. Luke 19:23 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).
  67. Luke 19:24 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.
  68. Luke 19:24 tn Grk “the ten minas.”
  69. Luke 19:25 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.
  70. Luke 19:25 tc A few mss (D W 69 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.
  71. Luke 19:26 tn Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
  72. Luke 19:26 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).
  73. Luke 19:27 tn Grk “to rule over them.”
  74. Luke 19:27 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
  75. Luke 19:27 sn Slaughter them. To reject the king is to face certain judgment from him.
  76. Luke 19:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  77. Luke 19:28 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
  78. Luke 19:28 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.
  79. Luke 19:29 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.
  80. Luke 19:29 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.
  81. Luke 19:29 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.sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
  82. Luke 19:30 tn Grk “saying.”
  83. Luke 19:30 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
  84. Luke 19:30 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.
  85. Luke 19:30 tn Grk “a colt tied there on which no one of men has ever sat.”
  86. Luke 19:31 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
  87. Luke 19:32 tn Grk “sent ahead and went and found.”
  88. Luke 19:32 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
  89. Luke 19:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 19:33 tn Grk “said to them.”
  91. Luke 19:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  92. Luke 19:35 tn Grk “garments,” but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
  93. Luke 19:35 sn See Zech 9:9.
  94. Luke 19:35 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.
  95. Luke 19:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  96. Luke 19:36 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.”
  97. Luke 19:37 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).
  98. Luke 19:37 sn See the note on the name Mount of Olives in v. 29.
  99. Luke 19:37 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
  100. Luke 19:37 tn Here the participle χαίροντες (chairontes) 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.”
  101. Luke 19:37 sn See 2:13, 20; Acts 2:47; 3:8-9.
  102. Luke 19:37 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
  103. Luke 19:37 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  104. Luke 19:38 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.
  105. Luke 19:38 sn A quotation from Ps 118:26.
  106. Luke 19:39 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.
  107. Luke 19:39 sn See the note on Pharisees in 5:17.
  108. Luke 19:39 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
  109. Luke 19:40 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.
  110. Luke 19:40 tn Grk “these.”
  111. Luke 19:40 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.
  112. Luke 19:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  113. Luke 19:41 tn Grk “he.”
  114. Luke 19:41 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.
  115. Luke 19:42 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
  116. Luke 19:42 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
  117. Luke 19:42 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).
  118. Luke 19:43 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.
  119. Luke 19:43 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
  120. Luke 19:44 tn Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.
  121. Luke 19:44 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.
  122. Luke 19:44 sn (Not) one stone on top of another is an idiom for total destruction.
  123. Luke 19:44 tn Grk “leave stone on stone.”
  124. Luke 19:44 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.sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
  125. Luke 19:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  126. Luke 19:45 tn Grk “he.”
  127. Luke 19:45 tn Grk “the temple” (also in v. 47).sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
  128. Luke 19:45 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.
  129. Luke 19:46 sn A quotation from Isa 56:7.
  130. Luke 19:46 tn Or “a hideout” (see L&N 1.57).
  131. Luke 19:46 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.
  132. Luke 19:47 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.
  133. Luke 19:47 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  134. Luke 19:47 tn Grk “to destroy.”sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
  135. Luke 19:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  136. Luke 19:48 tn Grk “they did not find the thing that they might do.”
  137. Luke 19:48 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.
  138. Luke 20:1 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.
  139. Luke 20:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  140. Luke 20:1 tn Grk “the temple.”
  141. Luke 20:1 tn Or “preaching.”
  142. Luke 20:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  143. Luke 20:1 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.
  144. Luke 20:2 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
  145. Luke 20:2 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
  146. Luke 20:2 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
  147. Luke 20:3 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
  148. Luke 20:4 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.
  149. Luke 20:4 tn The plural Greek term ἀνθρώπων (anthrōpōn) 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”).sn The question is whether John’s ministry was of divine or human origin.
  150. Luke 20:5 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
  151. Luke 20:7 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
  152. Luke 20:7 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.
  153. Luke 20:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  154. Luke 20:8 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.
  155. Luke 20:8 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
  156. Luke 20:9 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.
  157. Luke 20:9 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 (tis) after ἄνθρωπος (anthrōpos), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ ƒ13 1241 2542 al sy. Those that lack it include א B C D L Ψ ƒ1 33 M 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. NA28 places τις in brackets, indicating some doubts as to its authenticity.
  158. Luke 20:9 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.
  159. Luke 20:9 sn The leasing of land to tenant farmers was common in this period.
  160. Luke 20:10 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
  161. Luke 20:10 tc Instead of the future indicative δώσουσιν (dōsousin, “they will give”), most witnesses (C D W Θ Ψ ƒ1 M) have the aorist subjunctive δῶσιν (dōsin, “they might give”). The aorist subjunctive is expected following ἵνα (hina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ƒ13 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.
  162. Luke 20:10 tn Grk “from the fruit of the vineyard.”
  163. Luke 20:10 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
  164. Luke 20:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
  165. Luke 20:11 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
  166. Luke 20:12 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
  167. Luke 20:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  168. Luke 20:13 tn Grk “my beloved son.” See comment at Luke 3:22. sn The owner’s decision to send his one dear son represents God sending Jesus.
  169. Luke 20:15 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
  170. Luke 20:15 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
  171. Luke 20:16 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.
  172. Luke 20:16 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.
  173. Luke 20:16 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
  174. Luke 20:16 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
  175. Luke 20:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  176. Luke 20:17 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 (kephalē gōnias) refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
  177. Luke 20:18 tn On this term, see BDAG 972 s.v. συνθλάω.
  178. Luke 20:18 tn Grk “on whomever it falls, it will crush him.”sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
  179. Luke 20:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  180. Luke 20:19 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
  181. Luke 20:19 tn Grk “tried to lay hands on him.”
  182. Luke 20:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  183. Luke 20:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  184. Luke 20:20 tn Grk “righteous,” but in this context the point is their false sincerity.
  185. Luke 20:20 tn Grk “so that they might catch him in some word.”
  186. Luke 20:20 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (archē), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
  187. Luke 20:21 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
  188. Luke 20:21 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
  189. Luke 20:21 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.
  190. Luke 20:22 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.
  191. Luke 20:22 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.’”
  192. Luke 20:22 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  193. Luke 20:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  194. Luke 20:23 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).
  195. Luke 20:24 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 (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
  196. Luke 20:24 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
  197. Luke 20:24 tn Grk “whose likeness and inscription does it have?”
  198. Luke 20:25 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
  199. Luke 20:25 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.
  200. Luke 20:26 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
  201. Luke 20:26 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
  202. Luke 20:26 tn Grk “to trap him in a saying.”
  203. Luke 20:26 tn Or “amazed.”
  204. Luke 20:27 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.
  205. Luke 20:27 sn This remark is best regarded as a parenthetical note by the author.
  206. Luke 20:28 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  207. Luke 20:28 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).
  208. Luke 20:28 tn The use of ἵνα (hina) with imperatival force is unusual (BDF §470.1).
  209. Luke 20:28 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
  210. Luke 20:28 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.
  211. Luke 20:29 tn Grk “took a wife” (an idiom for marrying a woman).
  212. Luke 20:30 tc Most mss (A W Θ Ψ ƒ1,13 33 M lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.
  213. Luke 20:33 sn The point is a dilemma. In a world arguing a person should have one spouse, 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.
  214. Luke 20:33 tn Grk “For the seven had her as wife.”
  215. Luke 20:34 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
  216. Luke 20:34 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.
  217. Luke 20:35 tn Grk “to attain to.”
  218. Luke 20:35 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.
  219. Luke 20:36 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).
  220. Luke 20:36 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
  221. Luke 20:36 tn Or “people.” The noun υἱός (huios) 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).
  222. Luke 20:37 tn Grk “But that the dead are raised even Moses revealed.”
  223. Luke 20:37 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
  224. Luke 20:37 sn A quotation from Exod 3:6.
  225. Luke 20:38 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.
  226. Luke 20:38 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
  227. Luke 20:39 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  228. Luke 20:39 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
  229. Luke 20:39 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.
  230. Luke 20:40 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.
  231. Luke 20:41 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
  232. Luke 20:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  233. Luke 20:41 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.
  234. Luke 20:42 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.
  235. Luke 20:43 sn A quotation from Ps 110:1.
  236. Luke 20:44 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).
  237. Luke 20:45 tn Here δέ (de) has not been translated.
  238. Luke 20:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  239. Luke 20:46 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
  240. Luke 20:46 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
  241. Luke 20:46 tn Grk “who,” continuing the sentence begun by the prior phrase.
  242. Luke 20:46 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.
  243. Luke 20:46 sn See the note on marketplace in Luke 7:32.
  244. Luke 20:46 sn See Luke 14:7-14.
  245. Luke 20:46 sn See the note on synagogues in 4:15.
  246. Luke 20:47 tn Grk “who,” continuing the sentence begun in v. 46.
  247. Luke 20:47 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.
  248. Luke 20:47 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).
  249. Luke 21:1 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
  250. Luke 21:1 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anablepsas) has been translated as a finite verb due to requirements of contemporary English style.
  251. Luke 21:1 tn On the term γαζοφυλάκιον (gazophulakion), 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.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
  252. Luke 21:2 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.
  253. Luke 21:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  254. Luke 21:3 tn Grk “Truly, I say to you.”
  255. Luke 21:3 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.
  256. Luke 21:4 tn Grk “out of what abounded to them.”
  257. Luke 21:4 tn Or “put in her entire livelihood.”
  258. Luke 21:5 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  259. Luke 21:5 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.
  260. Luke 21:5 tn For the translation of ἀνάθημα (anathēma) as “offering” see L&N 53.18.
  261. Luke 21:5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  262. Luke 21:6 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 a.d. 70.
  263. Luke 21:6 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
  264. Luke 21:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
  265. Luke 21:7 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
  266. Luke 21:7 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.
  267. Luke 21:7 tn Grk “when.”
  268. Luke 21:8 tn Here δέ (de) has not been translated.
  269. Luke 21:8 tn Or “Be on guard.”
  270. Luke 21:8 tn That is, “I am the Messiah.”
  271. Luke 21:9 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
  272. Luke 21:9 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).
  273. Luke 21:9 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.
  274. Luke 21:10 tn For the translation “rise up in arms” see L&N 55.2.
  275. Luke 21:11 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
  276. Luke 21:11 tn This term, φόβητρον (phobētron), 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.
  277. Luke 21:11 sn See Jer 4:13-22; 14:12; 21:6-7.
  278. Luke 21:12 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.
  279. Luke 21:12 tn Grk “will lay their hands on you.”
  280. Luke 21:12 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.
  281. Luke 21:12 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  282. Luke 21:13 tn Grk “This will turn out to you for [a] testimony.”
  283. Luke 21:14 tn Grk “determine in your hearts.”
  284. Luke 21:14 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
  285. Luke 21:15 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
  286. Luke 21:15 tn Grk “and wisdom.”
  287. Luke 21:16 sn To confess Christ might well mean rejection by one’s own family, even by parents.
  288. Luke 21:16 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.
  289. Luke 21:17 sn See Luke 6:22, 27; 1 Cor 1:25-31.
  290. Luke 21:18 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  291. Luke 21:18 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.
  292. Luke 21:19 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
  293. Luke 21:19 tc Some significant Greek witnesses plus the majority of mss (א D L W Ψ ƒ1 M) read the aorist imperative κτήσασθε (ktēsasthe) here, though some mss (A B Θ ƒ13 33 lat sa) read the future indicative κτήσεσθε (ktēsesthe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.
  294. Luke 21:19 tn Grk “your souls,” but ψυχή (psuchē) 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.
  295. Luke 21:20 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.
  296. Luke 21:20 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
  297. Luke 21:20 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).
  298. Luke 21:21 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.
  299. Luke 21:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  300. Luke 21:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  301. Luke 21:22 tn Or “of punishment.” This is a time of judgment.
  302. Luke 21:22 tn The passive construction with the infinitive πλησθῆναι (plēsthēnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
  303. Luke 21:23 sn Great distress means that this is a period of great judgment.
  304. Luke 21:24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  305. Luke 21:24 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
  306. Luke 21:24 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.
  307. Luke 21:24 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
  308. Luke 21:24 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
  309. Luke 21:25 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.
  310. Luke 21:25 tn Grk “distress of nations.”
  311. Luke 21:25 tn Or “in consternation” (L&N 32.9).
  312. Luke 21:26 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).
  313. Luke 21:26 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.
  314. Luke 21:27 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
  315. Luke 21:27 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
  316. Luke 21:28 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.
  317. Luke 21:28 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
  318. Luke 21:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  319. Luke 21:29 tn Grk “all the trees.”
  320. Luke 21:30 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (blepontes) has been translated as a finite verb due to requirements of contemporary English style.
  321. Luke 21:31 tn The verb γινώσκετε (ginōskete, “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.
  322. Luke 21:31 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
  323. Luke 21:32 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  324. Luke 21:32 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.
  325. Luke 21:33 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.
  326. Luke 21:34 tn Grk “watch out for yourselves.”sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
  327. Luke 21:34 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.
  328. Luke 21:35 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.
  329. Luke 21:35 tn Or “come upon.”
  330. Luke 21:35 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
  331. Luke 21:36 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
  332. Luke 21:36 tn For the translation of μέλλω (mellō) as “must,” see L&N 71.36.
  333. Luke 21:37 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.
  334. Luke 21:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  335. Luke 21:37 tn Grk “in the temple.”
  336. Luke 21:37 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
  337. Luke 21:37 tn Grk “at the mountain called ‘of Olives.’” sn See the note on the phrase Mount of Olives in 19:29.
  338. Luke 21:38 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
  339. Luke 21:38 tc Some mss (those of ƒ13) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.tn Grk “in the temple.”
  340. Luke 22:1 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).
  341. Luke 22:2 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  342. Luke 22:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  343. Luke 22:2 tn Grk “were seeking how.”
  344. Luke 22:2 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”).
  345. Luke 22:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  346. Luke 22:2 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.
  347. Luke 22:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  348. Luke 22:3 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
  349. Luke 22:3 tn Grk “Iscariot, being of the number of the twelve.”
  350. Luke 22:4 tn The full title στρατηγὸς τοῦ ἱεροῦ (stratēgos tou hierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
  351. Luke 22:4 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
  352. Luke 22:4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  353. Luke 22:4 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
  354. Luke 22:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  355. Luke 22:5 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.
  356. Luke 22:5 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).
  357. Luke 22:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
  358. Luke 22:6 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
  359. Luke 22:6 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
  360. Luke 22:6 tn Grk “apart from the crowd.”sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
  361. Luke 22:7 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
  362. Luke 22:7 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.
  363. Luke 22:8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  364. Luke 22:8 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.
  365. Luke 22:8 tn Grk “for us, so that we may eat.”
  366. Luke 22:9 tn Here δέ (de) has not been translated.
  367. Luke 22:9 tn In the Greek text this a deliberative subjunctive.
  368. Luke 22:10 tn Grk “behold.”
  369. Luke 22:10 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.
  370. Luke 22:10 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.
  371. Luke 22:11 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).
  372. Luke 22:13 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
  373. Luke 22:13 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.
  374. Luke 22:13 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
  375. Luke 22:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  376. Luke 22:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  377. Luke 22:14 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.
  378. Luke 22:14 tn Grk “the apostles with him.”
  379. Luke 22:15 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
  380. Luke 22:16 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.
  381. Luke 22:16 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.
  382. Luke 22:16 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
  383. Luke 22:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  384. Luke 22:17 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).
  385. Luke 22:18 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
  386. Luke 22:18 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.
  387. Luke 22:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  388. Luke 22:19 tc Some significant Western witnesses (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. It is found in a variety of witnesses that represent a broad geographical base (P75 א A B C L Tvid W Δ Θ Ψ ƒ1,13 M al co), rendering the rise of the shorter reading much easier of explanation than the reverse. Further, the inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.
  389. Luke 22:19 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.
  390. Luke 22:20 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
  391. Luke 22:20 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnēsai), where the verb δειπνέω (deipneō) means “to eat a meal” or “to have a meal.”
  392. Luke 22:20 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.
  393. Luke 22:21 sn The one who betrays me. Jesus knows about Judas and what he has done.
  394. Luke 22:21 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.
  395. Luke 22:22 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
  396. Luke 22:23 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.
  397. Luke 22:24 tn Or “happened.”
  398. Luke 22:24 tn Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF §244).
  399. Luke 22:25 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
  400. Luke 22:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  401. Luke 22:25 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]).
  402. Luke 22:26 tn Grk “But you are not thus.”
  403. Luke 22:26 tn Or “the ruler.”
  404. Luke 22:26 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.
  405. Luke 22:27 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.
  406. Luke 22:27 tn The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
  407. Luke 22:27 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.
  408. Luke 22:28 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
  409. Luke 22:29 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
  410. Luke 22:29 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.
  411. Luke 22:29 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatithemai basileian) see L&N 37.105.
  412. Luke 22:30 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatithemai) as part of the result clause beginning with ἵνα ἔσθητε (hina esthēte) at the beginning of v. 30. It is better understood as a predictive future.
  413. Luke 22:30 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.
  414. Luke 22:31 tc The majority of mss (א A D W Θ Ψ ƒ1,13 M as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (P75 B L T 1241 2542c sys co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be autographic.
  415. Luke 22:31 tn Grk “behold” (for “pay attention” see L&N 91.13).
  416. Luke 22:31 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
  417. Luke 22:31 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.
  418. Luke 22:32 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.
  419. Luke 22:32 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
  420. Luke 22:32 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  421. Luke 22:32 tn Or “turned around.”
  422. Luke 22:32 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.
  423. Luke 22:33 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  424. Luke 22:33 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
  425. Luke 22:34 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
  426. Luke 22:34 sn That is, Peter’s denials will happen before the sun rises.
  427. Luke 22:34 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
  428. Luke 22:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  429. Luke 22:35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  430. Luke 22:35 tn Traditionally, “purse” (likewise in v. 36).
  431. Luke 22:35 tn Or possibly “beggar’s bag” (L&N 6.145).
  432. Luke 22:35 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.
  433. Luke 22:35 tn Grk “said.”
  434. Luke 22:36 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.
  435. Luke 22:36 tn Or possibly “beggar’s bag” (L&N 6.145).
  436. Luke 22:37 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
  437. Luke 22:37 tn Or “with the lawless.” sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
  438. Luke 22:37 tn Grk “is having its fulfillment.”
  439. Luke 22:38 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
  440. Luke 22:38 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.
  441. Luke 22:38 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
  442. Luke 22:39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  443. Luke 22:39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  444. Luke 22:39 tn Grk “went.”
  445. Luke 22:39 sn See the note on the Mount of Olives in Luke 19:29.
  446. Luke 22:40 sn Luke does not mention Gethsemane by name, but calls it simply the place.
  447. Luke 22:40 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.
  448. Luke 22:42 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.
  449. Luke 22:42 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Pss 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
  450. Luke 22:42 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
  451. Luke 22:44 tn Grk “And being in anguish.”
  452. Luke 22:44 tc Several significant Greek mss (P75 א1 A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ƒ13. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*,2 D L Θ Ψ 0171 ƒ1 M lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44, ” CBQ 45 (1983): 401-16.sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
  453. Luke 22:45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  454. Luke 22:45 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).
  455. Luke 22:46 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
  456. Luke 22:46 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).
  457. Luke 22:47 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.”
  458. Luke 22:47 tn Grk “drew near.”
  459. Luke 22:47 tc Many mss (D Θ ƒ13 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the significant mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.
  460. Luke 22:48 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; 2 Sam 20:9.
  461. Luke 22:49 tn Here δέ (de) has not been translated.
  462. Luke 22:49 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
  463. Luke 22:49 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.
  464. Luke 22:50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  465. Luke 22:50 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
  466. Luke 22:50 tn See the note on the word “slave” in 7:2.
  467. Luke 22:51 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
  468. Luke 22:51 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
  469. Luke 22:51 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).
  470. Luke 22:52 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  471. Luke 22:52 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, stratēgos tou hierou), 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.
  472. Luke 22:52 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).
  473. Luke 22:53 tn Grk “in the temple.”
  474. Luke 22:53 tn Grk “lay hands on me.”
  475. Luke 22:53 tn Or “your time.”
  476. Luke 22:53 tn Or “authority,” “domain.”
  477. Luke 22:54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  478. Luke 22:54 tn Or “seized” (L&N 37.109).
  479. Luke 22:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  480. Luke 22:54 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.
  481. Luke 22:56 tn The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
  482. Luke 22:57 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legōn) is redundant and has not been translated.
  483. Luke 22:57 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.
  484. Luke 22:57 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.”
  485. Luke 22:58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  486. Luke 22:58 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
  487. Luke 22:58 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
  488. Luke 22:59 tn Grk “insisted, saying.” The participle λέγων (legōn) is redundant in English and has not been translated here.
  489. Luke 22:59 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
  490. Luke 22:60 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  491. Luke 22:60 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.
  492. Luke 22:61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  493. Luke 22:61 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 (rhēma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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).
  494. Luke 22:62 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.
  495. Luke 22:63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  496. Luke 22:63 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  497. Luke 22:64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  498. Luke 22:64 tn The verb ἐπηρώτων (epērōtōn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
  499. Luke 22:64 tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
  500. Luke 22:65 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
  501. Luke 22:66 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  502. Luke 22:66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  503. Luke 22:66 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  504. Luke 22:66 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
  505. Luke 22:67 tn This is a first class condition in the Greek text.
  506. Luke 22:67 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  507. Luke 22:67 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
  508. Luke 22:67 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
  509. Luke 22:68 tn This is also a third class condition in the Greek text.
  510. Luke 22:68 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
  511. Luke 22:69 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.
  512. Luke 22:69 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.
  513. Luke 22:69 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.
  514. Luke 22:70 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
  515. Luke 22:70 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
  516. Luke 22:70 tn Grk “He said to them.”
  517. Luke 22:70 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.”
  518. Luke 22:71 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  519. Luke 22:71 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.
  520. Luke 22:71 tn Grk “from his own mouth” (an idiom).
  521. Luke 23:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  522. Luke 23:1 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  523. Luke 23:1 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.
  524. Luke 23:2 tn Here δέ (de) has not been translated.
  525. Luke 23:2 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.
  526. Luke 23:2 tn On the use of the term διαστρέφω (diastrephō) here, see L&N 31.71 and 88.264.sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
  527. Luke 23:2 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.
  528. Luke 23:2 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.’”
  529. Luke 23:2 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  530. Luke 23:2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  531. Luke 23:3 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
  532. Luke 23:3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  533. Luke 23:3 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.
  534. Luke 23:3 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
  535. Luke 23:4 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  536. Luke 23:4 tn Grk “find no cause.” sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
  537. Luke 23:5 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
  538. Luke 23:5 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.
  539. Luke 23:5 tn Grk “beginning from Galilee until here.”
  540. Luke 23:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  541. Luke 23:7 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.
  542. Luke 23:7 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
  543. Luke 23:7 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]).
  544. Luke 23:8 tn Here δέ (de) has not been translated.
  545. Luke 23:8 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.
  546. Luke 23:8 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
  547. Luke 23:9 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.
  548. Luke 23:9 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
  549. Luke 23:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  550. Luke 23:10 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  551. Luke 23:10 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
  552. Luke 23:11 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.
  553. Luke 23:11 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.
  554. Luke 23:11 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
  555. Luke 23:12 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).
  556. Luke 23:12 tn Grk “at enmity with each other.”
  557. Luke 23:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  558. Luke 23:13 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.
  559. Luke 23:14 tn This term also appears in v. 2.
  560. Luke 23:14 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
  561. Luke 23:14 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
  562. Luke 23:15 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
  563. Luke 23:15 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.
  564. Luke 23:16 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.
  565. Luke 23:16 tc Many of the best mss, as well as some others (P75 A B K L T 070 1241 sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ ƒ1,13 M lat. The verse appears to be an explanatory gloss taken from Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  566. Luke 23:18 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
  567. Luke 23:18 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
  568. Luke 23:19 tn Grk “who” (a continuation of the previous sentence).
  569. Luke 23:19 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
  570. Luke 23:19 sn This is a parenthetical note by the author.
  571. Luke 23:20 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.
  572. Luke 23:21 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
  573. Luke 23:21 tn This double present imperative is emphatic.sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
  574. Luke 23:22 tn Grk “no cause of death I found in him.”
  575. Luke 23:22 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
  576. Luke 23:22 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
  577. Luke 23:23 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
  578. Luke 23:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
  579. Luke 23:24 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.
  580. Luke 23:24 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.
  581. Luke 23:25 tn Or “delivered up.”
  582. Luke 23:25 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.
  583. Luke 23:26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  584. Luke 23:26 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.
  585. Luke 23:26 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
  586. Luke 23:26 tn Grk “they placed the cross on him to carry behind Jesus.”
  587. Luke 23:27 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.
  588. Luke 23:27 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.
  589. Luke 23:28 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
  590. Luke 23:28 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.
  591. Luke 23:29 tn Grk “For behold.”
  592. Luke 23:29 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
  593. Luke 23:30 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).
  594. Luke 23:30 sn An allusion to Hos 10:8 (cf. Rev 6:16).
  595. Luke 23:31 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).
  596. Luke 23:31 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.
  597. Luke 23:32 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in P75 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 ƒ1,13 33 M) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely autographic.sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
  598. Luke 23:33 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
  599. Luke 23:33 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).
  600. Luke 23:33 sn See the note on crucify in 23:21.
  601. Luke 23:34 tc Many significant mss (P75 א1 B D* W Θ 070 579 1241 sys sa) lack v. 34a. It is included in א*,2 (A) C D2 L Ψ 0250 ƒ1,(13) 33 M lat syc,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.
  602. Luke 23:34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  603. Luke 23:34 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.
  604. Luke 23:34 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
  605. Luke 23:35 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).
  606. Luke 23:35 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
  607. Luke 23:35 tn This is a first class condition in the Greek text.
  608. Luke 23:35 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  609. Luke 23:36 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.
  610. Luke 23:37 tn This is also a first class condition in the Greek text.
  611. Luke 23:38 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.
  612. Luke 23:39 tc Most mss (A C3 W Θ Ψ ƒ1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P75 א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading. sn The question in Greek expects a positive reply and is also phrased with irony.
  613. Luke 23:39 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  614. Luke 23:40 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
  615. Luke 23:40 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke—“You should fear God and not speak!”
  616. Luke 23:40 tn The words “of condemnation” are not in the Greek text, but are implied.
  617. Luke 23:41 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
  618. Luke 23:42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  619. Luke 23:42 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.
  620. Luke 23:42 tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom”—with εἰς τὴν βασιλείαν (eis tēn basileian), read by P75 B L—is a reference to his entering into God’s presence at the right hand. “In your kingdom”—with ἐν τῇ βασιλείᾳ (en tē basileia), read by א A C*,2 W Θ Ψ 070 ƒ1,13 33 M lat sy—looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.
  621. Luke 23:43 tn Grk “he.”
  622. Luke 23:43 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  623. Luke 23:43 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.
  624. Luke 23:43 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.
  625. Luke 23:44 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  626. Luke 23:44 tn Grk “the sixth hour.”
  627. Luke 23:44 tn Grk “until the ninth hour.”
  628. Luke 23:45 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou hēliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them P75 א B C*vid L 070 579 2542) as well as several ancient versions. The majority of mss (A C3 [D] W Θ Ψ ƒ1,13 M lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisthe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
  629. Luke 23:45 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.
  630. Luke 23:46 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.
  631. Luke 23:47 sn See the note on the word centurion in 7:2.
  632. Luke 23:47 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. sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
  633. Luke 23:48 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
  634. Luke 23:49 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  635. Luke 23:49 tn Technically the participle ὁρῶσαι (horōsai) modifies only γυναῖκες (gunaikes) 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.
  636. Luke 23:50 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).
  637. Luke 23:50 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.
  638. Luke 23:51 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.
  639. Luke 23:51 tc Several mss (א C D L Δ Ψ 070 ƒ1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatithemenos) instead of the perfect participle συγκατατεθειμένος (sunkatatetheimenos). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (P75 A B W Θ 33 M), and is thus the preferred reading.sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
  640. Luke 23:51 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
  641. Luke 23:51 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Ιουδαίων, Ioudaiōn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Ιουδαῖος 2.c) and so has been translated “Judean.”
  642. Luke 23:51 tn Or “waiting for.”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 and his actions regarding Jesus’ burial suggest otherwise.
  643. Luke 23:51 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  644. Luke 23:52 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).
  645. Luke 23:53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  646. Luke 23:53 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
  647. Luke 23:53 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
  648. Luke 23:53 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
  649. Luke 23:53 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.tn Or “laid to rest.”
  650. Luke 23:54 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.
  651. Luke 23:54 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
  652. Luke 23:55 tn Here δέ (de) has not been translated.
  653. Luke 23:55 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  654. Luke 23:56 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  655. Luke 23:56 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.
  656. Luke 23:56 tn Or “ointments.” This was another type of perfumed oil.
  657. Luke 23:56 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
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