Lukas 19:29--23:56
Konteks19:29 Now 1 when he approached Bethphage 2 and Bethany, at the place called the Mount of Olives, 3 he sent two of the disciples, 19:30 telling them, 4 “Go to the village ahead of you. 5 When 6 you enter it, you will find a colt tied there that has never been ridden. 7 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 8 it.’” 19:32 So those who were sent ahead found 9 it exactly 10 as he had told them. 19:33 As 11 they were untying the colt, its owners asked them, 12 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 13 they brought it to Jesus, threw their cloaks 14 on the colt, 15 and had Jesus get on 16 it. 19:36 As 17 he rode along, they 18 spread their cloaks on the road. 19:37 As he approached the road leading down from 19 the Mount of Olives, 20 the whole crowd of his 21 disciples began to rejoice 22 and praise 23 God with a loud voice for all the mighty works 24 they had seen: 25 19:38 “Blessed is the king 26 who comes in the name of the Lord! 27 Peace in heaven and glory in the highest!” 19:39 But 28 some of the Pharisees 29 in the crowd said to him, “Teacher, rebuke your disciples.” 30 19:40 He answered, 31 “I tell you, if they 32 keep silent, the very stones 33 will cry out!”
19:41 Now 34 when Jesus 35 approached 36 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 37 even you, the things that make for peace! 38 But now they are hidden 39 from your eyes. 19:43 For the days will come upon you when your enemies will build 40 an embankment 41 against you and surround you and close in on you from every side. 19:44 They will demolish you 42 – you and your children within your walls 43 – and they will not leave within you one stone 44 on top of another, 45 because you did not recognize the time of your visitation from God.” 46
19:45 Then 47 Jesus 48 entered the temple courts 49 and began to drive out those who were selling things there, 50 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 51 but you have turned it into a den 52 of robbers!” 53
19:47 Jesus 54 was teaching daily in the temple courts. The chief priests and the experts in the law 55 and the prominent leaders among the people were seeking to assassinate 56 him, 19:48 but 57 they could not find a way to do it, 58 for all the people hung on his words. 59
20:1 Now one 60 day, as Jesus 61 was teaching the people in the temple courts 62 and proclaiming 63 the gospel, the chief priests and the experts in the law 64 with the elders came up 65 20:2 and said to him, 66 “Tell us: By what authority 67 are you doing these things? 68 Or who it is who gave you this authority?” 20:3 He answered them, 69 “I will also ask you a question, and you tell me: 20:4 John’s baptism 70 – was it from heaven or from people?” 71 20:5 So 72 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 73 they replied that they did not know 74 where it came from. 20:8 Then 75 Jesus said to them, “Neither will I tell you 76 by whose authority 77 I do these things.”
20:9 Then 78 he began to tell the people this parable: “A man 79 planted a vineyard, 80 leased it to tenant farmers, 81 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 82 to the tenants so that they would give 83 him his portion of the crop. 84 However, the tenants beat his slave 85 and sent him away empty-handed. 20:11 So 86 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 87 20:12 So 88 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 89 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 90 perhaps they will respect him.’ 20:14 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!’ 20:15 So 91 they threw him out of the vineyard and killed 92 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 93 those tenants and give the vineyard to others.” 94 When the people 95 heard this, they said, “May this never happen!” 96 20:17 But Jesus 97 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’? 98 20:18 Everyone who falls on this stone will be broken to pieces, 99 and the one on whom it falls will be crushed.” 100 20:19 Then 101 the experts in the law 102 and the chief priests wanted to arrest 103 him that very hour, because they realized he had told this parable against them. But 104 they were afraid of the people.
20:20 Then 105 they watched him carefully and sent spies who pretended to be sincere. 106 They wanted to take advantage of what he might say 107 so that they could deliver him up to the authority and jurisdiction 108 of the governor. 20:21 Thus 109 they asked him, “Teacher, we know that you speak and teach correctly, 110 and show no partiality, but teach the way of God in accordance with the truth. 111 20:22 Is it right 112 for us to pay the tribute tax 113 to Caesar 114 or not?” 20:23 But Jesus 115 perceived their deceit 116 and said to them, 20:24 “Show me a denarius. 117 Whose image 118 and inscription are on it?” 119 They said, “Caesar’s.” 20:25 So 120 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 121 20:26 Thus 122 they were unable in the presence of the people to trap 123 him with his own words. 124 And stunned 125 by his answer, they fell silent.
20:27 Now some Sadducees 126 (who contend that there is no resurrection) 127 came to him. 20:28 They asked him, 128 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 129 must marry 130 the widow and father children 131 for his brother. 132 20:29 Now there were seven brothers. The first one married a woman 133 and died without children. 20:30 The second 134 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 135 For all seven had married her.” 136
20:34 So 137 Jesus said to them, “The people of this age 138 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 139 that age and in the resurrection from the dead neither marry nor are given in marriage. 140 20:36 In fact, they can no longer die, because they are equal to angels 141 and are sons of God, since they are 142 sons 143 of the resurrection. 20:37 But even Moses revealed that the dead are raised 144 in the passage about the bush, 145 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 146 20:38 Now he is not God of the dead, but of the living, 147 for all live before him.” 148 20:39 Then 149 some of the experts in the law 150 answered, “Teacher, you have spoken well!” 151 20:40 For they did not dare any longer to ask 152 him anything.
20:41 But 153 he said to them, “How is it that they say that the Christ 154 is David’s son? 155 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 156 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 157
20:44 If David then calls him ‘Lord,’ how can he be his son?” 158
20:45 As 159 all the people were listening, Jesus 160 said to his disciples, 20:46 “Beware 161 of the experts in the law. 162 They 163 like walking around in long robes, and they love elaborate greetings 164 in the marketplaces and the best seats 165 in the synagogues 166 and the places of honor at banquets. 20:47 They 167 devour 168 widows’ property, 169 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 170 looked up 171 and saw the rich putting their gifts into the offering box. 172 21:2 He also saw a poor widow put in two small copper coins. 173 21:3 He 174 said, “I tell you the truth, 175 this poor widow has put in more than all of them. 176 21:4 For they all offered their gifts out of their wealth. 177 But she, out of her poverty, put in everything she had to live on.” 178
21:5 Now 179 while some were speaking about the temple, how it was adorned 180 with beautiful stones and offerings, 181 Jesus 182 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 183 All will be torn down!” 184 21:7 So 185 they asked him, 186 “Teacher, when will these things 187 happen? And what will be the sign that 188 these things are about to take place?” 21:8 He 189 said, “Watch out 190 that you are not misled. For many will come in my name, saying, ‘I am he,’ 191 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 192 do not be afraid. 193 For these things must happen first, but the end will not come at once.” 194
21:10 Then he said to them, “Nation will rise up in arms 195 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 196 and plagues in various places, and there will be terrifying sights 197 and great signs 198 from heaven. 21:12 But before all this, 199 they will seize 200 you and persecute you, handing you over to the synagogues 201 and prisons. You 202 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 203 21:14 Therefore be resolved 204 not to rehearse 205 ahead of time how to make your defense. 21:15 For I will give you the words 206 along with the wisdom 207 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 208 brothers, relatives, 209 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 210 21:18 Yet 211 not a hair of your head will perish. 212 21:19 By your endurance 213 you will gain 214 your lives. 215
21:20 “But when you see Jerusalem 216 surrounded 217 by armies, then know that its 218 desolation 219 has come near. 21:21 Then those who are in Judea must flee 220 to the mountains. Those 221 who are inside the city must depart. Those 222 who are out in the country must not enter it, 21:22 because these are days of vengeance, 223 to fulfill 224 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 225 on the earth and wrath against this people. 21:24 They 226 will fall by the edge 227 of the sword and be led away as captives 228 among all nations. Jerusalem 229 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 230
21:25 “And there will be signs in the sun and moon and stars, 231 and on the earth nations will be in distress, 232 anxious 233 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 234 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 235 21:27 Then 236 they will see the Son of Man arriving in a cloud 237 with power and great glory. 21:28 But when these things 238 begin to happen, stand up and raise your heads, because your redemption 239 is drawing near.”
21:29 Then 240 he told them a parable: “Look at the fig tree and all the other trees. 241 21:30 When they sprout leaves, you see 242 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 243 that the kingdom of God 244 is near. 21:32 I tell you the truth, 245 this generation 246 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 247
21:34 “But be on your guard 248 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. 249 21:35 For 250 it will overtake 251 all who live on the face of the whole earth. 252 21:36 But stay alert at all times, 253 praying that you may have strength to escape all these things that must 254 happen, and to stand before the Son of Man.”
21:37 So 255 every day Jesus 256 was teaching in the temple courts, 257 but at night he went and stayed 258 on the Mount of Olives. 259 21:38 And all the people 260 came to him early in the morning to listen to him in the temple courts. 261
22:1 Now the Feast of Unleavened Bread, 262 which is called the Passover, was approaching. 22:2 The 263 chief priests and the experts in the law 264 were trying to find some way 265 to execute 266 Jesus, 267 for they were afraid of the people. 268
22:3 Then 269 Satan 270 entered Judas, the one called Iscariot, who was one of the twelve. 271 22:4 He went away and discussed with the chief priests and officers of the temple guard 272 how he might 273 betray Jesus, 274 handing him over to them. 275 22:5 They 276 were delighted 277 and arranged to give him money. 278 22:6 So 279 Judas 280 agreed and began looking for an opportunity to betray Jesus 281 when no crowd was present. 282
22:7 Then the day for the feast 283 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 284 22:8 Jesus 285 sent Peter and John, saying, “Go and prepare the Passover 286 for us to eat.” 287 22:9 They 288 said to him, “Where do you want us to prepare 289 it?” 22:10 He said to them, “Listen, 290 when you have entered the city, a man carrying a jar of water 291 will meet you. 292 Follow him into the house that he enters, 22:11 and tell the owner of the house, 293 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 294 they went and found things 295 just as he had told them, 296 and they prepared the Passover.
22:14 Now 297 when the hour came, Jesus 298 took his place at the table 299 and the apostles joined 300 him. 22:15 And he said to them, “I have earnestly desired 301 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 302 until it is fulfilled 303 in the kingdom of God.” 304 22:17 Then 305 he took a cup, 306 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 307 of the vine until the kingdom of God comes.” 308 22:19 Then 309 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 310 which is given for you. 311 Do this in remembrance of me.” 22:20 And in the same way he took 312 the cup after they had eaten, 313 saying, “This cup that is poured out for you is the new covenant 314 in my blood.
22:21 “But look, the hand of the one who betrays 315 me is with me on the table. 316 22:22 For the Son of Man is to go just as it has been determined, 317 but woe to that man by whom he is betrayed!” 22:23 So 318 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 319 among them over which of them was to be regarded as the greatest. 320 22:25 So 321 Jesus 322 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 323 22:26 Not so with you; 324 instead the one who is greatest among you must become like the youngest, and the leader 325 like the one who serves. 326 22:27 For who is greater, the one who is seated at the table, 327 or the one who serves? Is it not 328 the one who is seated at the table? But I am among you as one 329 who serves.
22:28 “You are the ones who have remained 330 with me in my trials. 22:29 Thus 331 I grant 332 to you a kingdom, 333 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 334 on thrones judging 335 the twelve tribes of Israel.
22:31 “Simon, 336 Simon, pay attention! 337 Satan has demanded to have you all, 338 to sift you like wheat, 339 22:32 but I have prayed for you, Simon, 340 that your faith may not fail. 341 When 342 you have turned back, 343 strengthen 344 your brothers.” 22:33 But Peter 345 said to him, “Lord, I am ready to go with you both to prison and to death!” 346 22:34 Jesus replied, 347 “I tell you, Peter, the rooster will not crow 348 today until you have denied 349 three times that you know me.”
22:35 Then 350 Jesus 351 said to them, “When I sent you out with no money bag, 352 or traveler’s bag, 353 or sandals, you didn’t lack 354 anything, did you?” They replied, 355 “Nothing.” 22:36 He said to them, “But now, the one who 356 has a money bag must take it, and likewise a traveler’s bag 357 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 358 fulfilled in me, ‘And he was counted with the transgressors.’ 359 For what is written about me is being fulfilled.” 360 22:38 So 361 they said, “Look, Lord, here are two swords.” 362 Then he told them, “It is enough.” 363
22:39 Then 364 Jesus 365 went out and made his way, 366 as he customarily did, to the Mount of Olives, 367 and the disciples followed him. 22:40 When he came to the place, 368 he said to them, “Pray that you will not fall into temptation.” 369 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 370 this cup 371 away from me. Yet not my will but yours 372 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 373 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 374 22:45 When 375 he got up from prayer, he came to the disciples and found them sleeping, exhausted 376 from grief. 22:46 So 377 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 378
22:47 While he was still speaking, suddenly a crowd appeared, 379 and the man named Judas, one of the twelve, was leading them. He walked up 380 to Jesus to kiss him. 381 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 382 22:49 When 383 those who were around him saw what was about to happen, they said, “Lord, should 384 we use our swords?” 385 22:50 Then 386 one of them 387 struck the high priest’s slave, 388 cutting off his right ear. 22:51 But Jesus said, 389 “Enough of this!” And he touched the man’s 390 ear and healed 391 him. 22:52 Then 392 Jesus said to the chief priests, the officers of the temple guard, 393 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 394 22:53 Day after day when I was with you in the temple courts, 395 you did not arrest me. 396 But this is your hour, 397 and that of the power 398 of darkness!”
22:54 Then 399 they arrested 400 Jesus, 401 led him away, and brought him into the high priest’s house. 402 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 403 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 404 denied it: “Woman, 405 I don’t know 406 him!” 22:58 Then 407 a little later someone else 408 saw him and said, “You are one of them too.” But Peter said, “Man, 409 I am not!” 22:59 And after about an hour still another insisted, 410 “Certainly this man was with him, because he too is a Galilean.” 411 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 412 while he was still speaking, a rooster crowed. 413 22:61 Then 414 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 415 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 416
22:63 Now 417 the men who were holding Jesus 418 under guard began to mock him and beat him. 22:64 They 419 blindfolded him and asked him repeatedly, 420 “Prophesy! Who hit you?” 421 22:65 They also said many other things against him, reviling 422 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 423 Then 424 they led Jesus 425 away to their council 426 22:67 and said, “If 427 you are the Christ, 428 tell us.” But he said to them, “If 429 I tell you, you will not 430 believe, 22:68 and if 431 I ask you, you will not 432 answer. 22:69 But from now on 433 the Son of Man will be seated at the right hand 434 of the power 435 of God.” 22:70 So 436 they all said, “Are you the Son of God, 437 then?” He answered 438 them, “You say 439 that I am.” 22:71 Then 440 they said, “Why do we need further testimony? We have heard it ourselves 441 from his own lips!” 442
23:1 Then 443 the whole group of them rose up and brought Jesus 444 before Pilate. 445 23:2 They 446 began to accuse 447 him, saying, “We found this man subverting 448 our nation, forbidding 449 us to pay the tribute tax 450 to Caesar 451 and claiming that he himself is Christ, 452 a king.” 23:3 So 453 Pilate asked Jesus, 454 “Are you the king 455 of the Jews?” He replied, “You say so.” 456 23:4 Then 457 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 458 against this man.” 23:5 But they persisted 459 in saying, “He incites 460 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 461
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 462 he learned that he was from Herod’s jurisdiction, 463 he sent him over to Herod, 464 who also happened to be in Jerusalem 465 at that time. 23:8 When 466 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 467 some miraculous sign. 468 23:9 So 469 Herod 470 questioned him at considerable length; Jesus 471 gave him no answer. 23:10 The chief priests and the experts in the law 472 were there, vehemently accusing him. 473 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 474 dressing him in elegant clothes, 475 Herod 476 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 477 for prior to this they had been enemies. 478
23:13 Then 479 Pilate called together the chief priests, the 480 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 481 the people. When I examined him before you, I 482 did not find this man guilty 483 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 484 deserving death. 485 23:16 I will therefore have him flogged 486 and release him.”
23:17 [[EMPTY]] 48723:18 But they all shouted out together, 488 “Take this man 489 away! Release Barabbas for us!” 23:19 (This 490 was a man who had been thrown into prison for an insurrection 491 started in the city, and for murder.) 492 23:20 Pilate addressed them once again because he wanted 493 to release Jesus. 23:21 But they kept on shouting, 494 “Crucify, crucify 495 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 496 of no crime deserving death. 497 I will therefore flog 498 him and release him.” 23:23 But they were insistent, 499 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 500 Pilate 501 decided 502 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 503 to their will. 504
23:26 As 505 they led him away, they seized Simon of Cyrene, 506 who was coming in from the country. 507 They placed the cross on his back and made him carry it behind Jesus. 508 23:27 A great number of the people followed him, among them women 509 who were mourning 510 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 511 do not weep for me, but weep for yourselves 512 and for your children. 23:29 For this is certain: 513 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 514 23:30 Then they will begin to say to the mountains, 515 ‘Fall on us!’ and to the hills, ‘Cover us!’ 516 23:31 For if such things are done 517 when the wood is green, what will happen when it is dry?” 518
23:32 Two other criminals 519 were also led away to be executed with him. 23:33 So 520 when they came to the place that is called “The Skull,” 521 they crucified 522 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 523 Then 524 they threw dice 525 to divide his clothes. 526 23:35 The people also stood there watching, but the rulers ridiculed 527 him, saying, “He saved others. Let him save 528 himself if 529 he is the Christ 530 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 531 23:37 and saying, “If 532 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 533 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 534 you the Christ? 535 Save yourself and us!” 23:40 But the other rebuked him, saying, 536 “Don’t 537 you fear God, since you are under the same sentence of condemnation? 538 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 539 wrong.” 23:42 Then 540 he said, “Jesus, remember me 541 when you come in 542 your kingdom.” 23:43 And Jesus 543 said to him, “I tell you the truth, 544 today 545 you will be with me in paradise.” 546
23:44 It was now 547 about noon, 548 and darkness came over the whole land until three in the afternoon, 549 23:45 because the sun’s light failed. 550 The temple curtain 551 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 552 And after he said this he breathed his last.
23:47 Now when the centurion 553 saw what had happened, he praised God and said, “Certainly this man was innocent!” 554 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 555 23:49 And all those who knew Jesus 556 stood at a distance, and the women who had followed him from Galilee saw 557 these things.
23:50 Now 558 there was a man named Joseph who was a member of the council, 559 a good and righteous man. 23:51 (He 560 had not consented 561 to their plan and action.) He 562 was from the Judean town 563 of Arimathea, and was looking forward to 564 the kingdom of God. 565 23:52 He went to Pilate and asked for the body 566 of Jesus. 23:53 Then 567 he took it down, wrapped it in a linen cloth, 568 and placed it 569 in a tomb cut out of the rock, 570 where no one had yet been buried. 571 23:54 It was the day of preparation 572 and the Sabbath was beginning. 573 23:55 The 574 women who had accompanied Jesus 575 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 576 they returned and prepared aromatic spices 577 and perfumes. 578
On the Sabbath they rested according to the commandment. 579
[19:29] 1 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 2 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 3 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:29] 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.
[19:30] 5 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 6 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 7 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 8 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 9 tn Grk “sent ahead and went and found.”
[19:32] 10 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 12 tn Grk “said to them.”
[19:35] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 14 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 16 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 18 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 19 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 20 sn See the note on the name Mount of Olives in v. 29.
[19:37] 21 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 22 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 23 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 24 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 25 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 26 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 27 sn A quotation from Ps 118:26.
[19:39] 28 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 29 sn See the note on Pharisees in 5:17.
[19:39] 30 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 31 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 33 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 34 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 36 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 37 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 38 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 39 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 40 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 41 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 42 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 43 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 44 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 45 tn Grk “leave stone on stone.”
[19:44] 46 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.
[19:44] 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.
[19:45] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 49 tn Grk “the temple” (also in v. 47).
[19:45] sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
[19:45] 50 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.
[19:46] 51 sn A quotation from Isa 56:7.
[19:46] 52 tn Or “a hideout” (see L&N 1.57).
[19:46] 53 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.
[19:47] 54 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.
[19:47] 55 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 56 tn Grk “to destroy.”
[19:47] 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.
[19:48] 57 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 58 tn Grk “they did not find the thing that they might do.”
[19:48] 59 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.
[20:1] 60 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.
[20:1] 61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 62 tn Grk “the temple.”
[20:1] 64 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 65 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.
[20:2] 66 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 67 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 68 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 69 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 70 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.
[20:4] 71 tn The plural Greek term ἀνθρώπων (anqrwpwn) 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”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 72 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 73 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 74 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.
[20:8] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 76 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.
[20:8] 77 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 78 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.
[20:9] 79 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 (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï 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. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 80 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.
[20:9] 81 sn The leasing of land to tenant farmers was common in this period.
[20:10] 82 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 83 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 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.
[20:10] 84 tn Grk “from the fruit of the vineyard.”
[20:10] 85 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 86 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 87 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 88 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 89 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 90 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 91 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 92 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 93 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.
[20:16] 94 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.
[20:16] 95 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 96 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 97 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 98 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 (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] 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.
[20:18] 99 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 100 tn Grk “on whomever it falls, it will crush him.”
[20:18] 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.
[20:19] 101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 102 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 103 tn Grk “tried to lay hands on him.”
[20:19] 104 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 105 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 106 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 107 tn Grk “so that they might catch him in some word.”
[20:20] 108 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 109 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 110 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 111 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.
[20:22] 112 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.
[20:22] 113 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.’”
[20:22] 114 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 115 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 116 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).
[20:24] 117 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 (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] 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.
[20:24] 118 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) 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.
[20:24] 119 tn Grk “whose likeness and inscription does it have?”
[20:25] 120 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 121 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.
[20:26] 122 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 123 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 124 tn Grk “to trap him in a saying.”
[20:27] 126 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.
[20:27] 127 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 128 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 129 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).
[20:28] 130 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 131 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 132 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.
[20:29] 133 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 134 tc Most
[20:33] 135 sn The point is a dilemma. In a world arguing a person should have one wife, 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.
[20:33] 136 tn Grk “For the seven had her as wife.”
[20:34] 137 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 138 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.
[20:35] 139 tn Grk “to attain to.”
[20:35] 140 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.
[20:36] 141 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).
[20:36] 142 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 143 tn Or “people.” The noun υἱός (Juios) 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).
[20:37] 144 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 145 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 146 sn A quotation from Exod 3:6.
[20:38] 147 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.
[20:38] 148 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 149 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 150 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 151 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.
[20:40] 152 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.
[20:41] 153 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 154 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 155 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.
[20:42] 156 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.
[20:43] 157 sn A quotation from Ps 110:1.
[20:44] 158 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).
[20:45] 159 tn Here δέ (de) has not been translated.
[20:45] 160 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 161 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 162 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 163 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 164 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.
[20:46] 165 sn See Luke 14:1-14.
[20:46] 166 sn See the note on synagogues in 4:15.
[20:47] 167 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 168 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.
[20:47] 169 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).
[21:1] 170 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 171 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 172 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] 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).
[21:2] 173 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.
[21:3] 174 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 175 tn Grk “Truly, I say to you.”
[21:3] 176 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.
[21:4] 177 tn Grk “out of what abounded to them.”
[21:4] 178 tn Or “put in her entire livelihood.”
[21:5] 179 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 180 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.
[21:5] 181 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 182 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 183 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
[21:6] 184 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 185 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 186 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 187 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.
[21:8] 189 tn Here δέ (de) has not been translated.
[21:8] 190 tn Or “Be on guard.”
[21:8] 191 tn That is, “I am the Messiah.”
[21:9] 192 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 193 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).
[21:9] 194 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.
[21:10] 195 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 196 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 197 tn This term, φόβητρον (fobhtron), 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.
[21:11] 198 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 199 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.
[21:12] 200 tn Grk “will lay their hands on you.”
[21:12] 201 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.
[21:12] 202 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 203 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 204 tn Grk “determine in your hearts.”
[21:14] 205 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 206 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 207 tn Grk “and wisdom.”
[21:16] 208 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 209 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.
[21:17] 210 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 211 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 212 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.
[21:19] 213 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 214 tc Some important Greek witnesses plus the majority of
[21:19] 215 tn Grk “your souls,” but ψυχή (yuch) 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.
[21:20] 216 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 217 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 218 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 219 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
[21:21] 220 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 221 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 222 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 223 tn Or “of punishment.” This is a time of judgment.
[21:22] 224 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 225 sn Great distress means that this is a period of great judgment.
[21:24] 226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 227 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 228 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 229 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 230 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 231 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.
[21:25] 232 tn Grk “distress of nations.”
[21:25] 233 tn Or “in consternation” (L&N 32.9).
[21:26] 234 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).
[21:26] 235 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.
[21:27] 236 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 237 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 238 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.
[21:28] 239 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 240 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 241 tn Grk “all the trees.”
[21:30] 242 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 243 tn The verb γινώσκετε (ginwskete, “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.
[21:31] 244 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 245 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 246 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.
[21:33] 247 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.
[21:34] 248 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 249 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.
[21:35] 250 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.
[21:35] 251 tn Or “come upon.”
[21:35] 252 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 253 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 254 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 255 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.
[21:37] 256 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 257 tn Grk “in the temple.”
[21:37] 258 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 259 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 260 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 261 tc Some
[21:38] tn Grk “in the temple.”
[22:1] 262 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).
[22:2] 263 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 264 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 265 tn Grk “were seeking how.”
[22:2] 266 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”).
[22:2] 267 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 268 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.
[22:3] 269 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 270 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 271 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 272 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 273 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 274 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 275 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 276 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 277 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.
[22:5] 278 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).
[22:6] 279 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 280 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 281 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 282 tn Grk “apart from the crowd.”
[22:6] 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).
[22:7] 283 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 284 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.
[22:8] 285 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 286 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.
[22:8] 287 tn Grk “for us, so that we may eat.”
[22:9] 288 tn Here δέ (de) has not been translated.
[22:9] 289 tn In the Greek text this a deliberative subjunctive.
[22:10] 291 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.
[22:10] 292 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.
[22:11] 293 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).
[22:13] 294 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 295 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.
[22:13] 296 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 297 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 298 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 299 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.
[22:14] 300 tn Grk “the apostles with him.”
[22:15] 301 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 302 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.
[22:16] 303 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.
[22:16] 304 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 305 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 306 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).
[22:18] 307 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 308 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.
[22:19] 309 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 310 tc Some important Western
[22:19] 311 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.
[22:20] 312 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 313 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 314 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.
[22:21] 315 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 316 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.
[22:22] 317 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 318 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.
[22:24] 320 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 321 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 322 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 323 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]).
[22:26] 324 tn Grk “But you are not thus.”
[22:26] 325 tn Or “the ruler.”
[22:26] 326 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.
[22:27] 327 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.
[22:27] 328 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 329 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.
[22:28] 330 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 331 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 332 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.
[22:29] 333 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 334 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 335 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.
[22:31] 336 tc The majority of
[22:31] 337 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 338 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 339 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.
[22:32] 340 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.
[22:32] 341 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 342 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 343 tn Or “turned around.”
[22:32] 344 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.
[22:33] 345 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 346 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 347 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 348 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 349 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 350 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 351 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 352 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 353 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 354 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.
[22:36] 356 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.
[22:36] 357 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 358 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 359 tn Or “with the lawless.”
[22:37] 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.
[22:37] 360 tn Grk “is having its fulfillment.”
[22:38] 361 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 362 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.
[22:38] 363 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 364 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 365 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 367 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 368 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 369 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.
[22:42] 370 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.
[22:42] 371 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 372 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 373 tn Grk “And being in anguish.”
[22:44] 374 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 375 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 376 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).
[22:46] 377 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 378 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).
[22:47] 379 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.”
[22:47] 380 tn Grk “drew near.”
[22:47] 381 tc Many
[22:48] 382 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; and 2 Sam 20:9.
[22:49] 383 tn Here δέ (de) has not been translated.
[22:49] 384 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 385 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.
[22:50] 386 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 387 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 388 tn See the note on the word “slave” in 7:2.
[22:51] 389 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 390 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 391 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).
[22:52] 392 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 393 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), 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.
[22:52] 394 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).
[22:53] 395 tn Grk “in the temple.”
[22:53] 396 tn Grk “lay hands on me.”
[22:53] 397 tn Or “your time.”
[22:53] 398 tn Or “authority,” “domain.”
[22:54] 399 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 400 tn Or “seized” (L&N 37.109).
[22:54] 401 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 402 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.
[22:56] 403 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 404 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 405 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.
[22:57] 406 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.”
[22:58] 407 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 408 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 409 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 410 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 411 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 412 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 413 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.
[22:61] 414 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 415 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 (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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).
[22:62] 416 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.
[22:63] 417 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 418 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 419 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 420 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 421 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 422 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 423 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 424 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 425 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 426 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 427 tn This is a first class condition in the Greek text.
[22:67] 428 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 429 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 430 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 431 tn This is also a third class condition in the Greek text.
[22:68] 432 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 433 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.
[22:69] 434 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.
[22:69] 435 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.
[22:70] 436 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 437 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 438 tn Grk “He said to them.”
[22:70] 439 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.”
[22:71] 440 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 441 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.
[22:71] 442 tn Grk “from his own mouth” (an idiom).
[23:1] 443 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 444 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 445 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.
[23:2] 446 tn Here δέ (de) has not been translated.
[23:2] 447 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.
[23:2] 448 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 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.
[23:2] 449 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.
[23:2] 450 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.’”
[23:2] 451 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 452 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 453 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 454 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 455 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.
[23:3] 456 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 457 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 458 tn Grk “find no cause.”
[23:4] 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).
[23:5] 459 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 460 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.
[23:5] 461 tn Grk “beginning from Galilee until here.”
[23:7] 462 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 463 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.
[23:7] 464 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 465 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]).
[23:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:8] 466 tn Here δέ (de) has not been translated.
[23:8] 467 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.
[23:8] 468 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 469 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.
[23:9] 470 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 471 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 472 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 473 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 474 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.
[23:11] 475 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.
[23:11] 476 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 477 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).
[23:12] 478 tn Grk “at enmity with each other.”
[23:13] 479 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 480 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.
[23:14] 481 tn This term also appears in v. 2.
[23:14] 482 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 483 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 484 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 485 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.
[23:16] 486 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.
[23:17] 487 tc Many of the best
[23:18] 488 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 489 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 490 tn Grk “who” (a continuation of the previous sentence).
[23:19] 491 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 492 sn This is a parenthetical note by the author.
[23:20] 493 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.
[23:21] 494 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 495 tn This double present imperative is emphatic.
[23:21] 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.
[23:22] 496 tn Grk “no cause of death I found in him.”
[23:22] 497 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 498 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 499 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 500 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 501 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.
[23:24] 502 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.
[23:25] 503 tn Or “delivered up.”
[23:25] 504 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.
[23:26] 505 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 506 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.
[23:26] 507 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 508 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 509 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.
[23:27] 510 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.
[23:28] 511 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 512 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.
[23:29] 513 tn Grk “For behold.”
[23:29] 514 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] 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.
[23:30] 515 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 516 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 517 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).
[23:31] 518 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.
[23:32] 519 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 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 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 520 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 521 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).
[23:33] 522 sn See the note on crucify in 23:21.
[23:34] 523 tc Many important
[23:34] 524 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 525 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.
[23:34] 526 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 527 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).
[23:35] 528 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 529 tn This is a first class condition in the Greek text.
[23:35] 530 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 531 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.
[23:37] 532 tn This is also a first class condition in the Greek text.
[23:38] 533 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.
[23:39] 534 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 535 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 536 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 537 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 538 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 539 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 540 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 541 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.
[23:42] 542 tc ‡ The alternate readings of some
[23:43] 544 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 545 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.
[23:43] 546 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.
[23:44] 547 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 548 tn Grk “the sixth hour.”
[23:44] 549 tn Grk “until the ninth hour.”
[23:45] 550 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] 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.
[23:45] 551 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.
[23:46] 552 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.
[23:47] 553 sn See the note on the word centurion in 7:2.
[23:47] 554 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.
[23:47] sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
[23:48] 555 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 556 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 557 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") 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.
[23:50] 558 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).
[23:50] 559 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.
[23:51] 560 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.
[23:51] 561 tc Several
[23:51] 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.
[23:51] 562 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 563 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
[23:51] 564 tn Or “waiting for.”
[23:51] 565 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, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.
[23:52] 566 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).
[23:53] 567 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 568 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 569 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
[23:53] 570 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
[23:53] 571 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.
[23:53] tn Or “laid to rest.”
[23:54] 572 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.
[23:54] 573 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 574 tn Here δέ (de) has not been translated.
[23:55] 575 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 576 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 577 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.
[23:56] 578 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 579 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
