Amos 5:4-15
Konteks5:4 The Lord says this to the family 1 of Israel:
“Seek me 2 so you can live!
Do not visit Gilgal!
Do not journey down 4 to Beer Sheba!
For the people of Gilgal 5 will certainly be carried into exile; 6
and Bethel will become a place where disaster abounds.” 7
5:6 Seek the Lord so you can live!
Otherwise he will break out 8 like fire against Joseph’s 9 family; 10
the fire 11 will consume
and no one will be able to quench it and save Bethel. 12
5:7 The Israelites 13 turn justice into bitterness; 14
they throw what is fair and right 15 to the ground. 16
5:8 (But there is one who made the constellations Pleiades and Orion;
he can turn the darkness into morning
and daylight 17 into night.
He summons the water of the seas
and pours it out on the earth’s surface.
The Lord is his name!
5:9 He flashes 18 destruction down upon the strong
so that destruction overwhelms 19 the fortified places.)
5:10 The Israelites 20 hate anyone who arbitrates at the city gate; 21
they despise anyone who speaks honestly.
5:11 Therefore, because you make the poor pay taxes on their crops 22
and exact a grain tax from them,
you will not live in the houses you built with chiseled stone,
nor will you drink the wine from the fine 23 vineyards you planted. 24
5:12 Certainly 25 I am aware of 26 your many rebellious acts 27
and your numerous sins.
You 28 torment the innocent, you take bribes,
and you deny justice to 29 the needy at the city gate. 30
5:13 For this reason whoever is smart 31 keeps quiet 32 in such a time,
for it is an evil 33 time.
5:14 Seek good and not evil so you can live!
Then the Lord, the God who commands armies, just might be with you,
as you claim he is.
5:15 Hate what is wrong, love what is right!
Promote 34 justice at the city gate! 35
Maybe the Lord, the God who commands armies, will have mercy on 36 those who are left from 37 Joseph. 38
Yesaya 47:3
Konteks47:3 Let your private parts be exposed!
Your genitals will be on display! 39
I will get revenge;
I will not have pity on anyone,” 40
Yehezkiel 13:5
Konteks13:5 You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord.
Yehezkiel 22:30
Konteks22:30 “I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. 41
Hosea 13:8
Konteks13:8 I will attack them like a bear robbed of her cubs –
I will rip open their chests.
I will devour them there like a lion –
like a wild animal would tear them apart.
Matius 5:25
Konteks5:25 Reach agreement 42 quickly with your accuser while on the way to court, 43 or he 44 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.
Matius 24:44--25:13
Konteks24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 45
24:45 “Who then is the faithful and wise slave, 46 whom the master has put in charge of his household, to give the other slaves 47 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 48 when he comes. 24:47 I tell you the truth, 49 the master 50 will put him in charge of all his possessions. 24:48 But if 51 that evil slave should say to himself, 52 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 53 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 54 of the virgins 55 were foolish, and five were wise. 25:3 When 56 the foolish ones took their lamps, they did not take extra 57 olive oil 58 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 59 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 60 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 61 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 62 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 63 the door was shut. 25:11 Later, 64 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 65 25:12 But he replied, 66 ‘I tell you the truth, 67 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 68
Markus 13:32-37
Konteks13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 69 – except the Father. 13:33 Watch out! Stay alert! 70 For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves 71 in charge, assigning 72 to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”
Lukas 14:31-32
Konteks14:31 Or what king, going out to confront another king in battle, will not sit down 73 first and determine whether he is able with ten thousand to oppose 74 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 75 he will send a representative 76 while the other is still a long way off and ask for terms of peace. 77
Lukas 21:3-36
Konteks21:3 He 78 said, “I tell you the truth, 79 this poor widow has put in more than all of them. 80 21:4 For they all offered their gifts out of their wealth. 81 But she, out of her poverty, put in everything she had to live on.” 82
21:5 Now 83 while some were speaking about the temple, how it was adorned 84 with beautiful stones and offerings, 85 Jesus 86 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. 87 All will be torn down!” 88 21:7 So 89 they asked him, 90 “Teacher, when will these things 91 happen? And what will be the sign that 92 these things are about to take place?” 21:8 He 93 said, “Watch out 94 that you are not misled. For many will come in my name, saying, ‘I am he,’ 95 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 96 do not be afraid. 97 For these things must happen first, but the end will not come at once.” 98
21:10 Then he said to them, “Nation will rise up in arms 99 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 100 and plagues in various places, and there will be terrifying sights 101 and great signs 102 from heaven. 21:12 But before all this, 103 they will seize 104 you and persecute you, handing you over to the synagogues 105 and prisons. You 106 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 107 21:14 Therefore be resolved 108 not to rehearse 109 ahead of time how to make your defense. 21:15 For I will give you the words 110 along with the wisdom 111 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 112 brothers, relatives, 113 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 114 21:18 Yet 115 not a hair of your head will perish. 116 21:19 By your endurance 117 you will gain 118 your lives. 119
21:20 “But when you see Jerusalem 120 surrounded 121 by armies, then know that its 122 desolation 123 has come near. 21:21 Then those who are in Judea must flee 124 to the mountains. Those 125 who are inside the city must depart. Those 126 who are out in the country must not enter it, 21:22 because these are days of vengeance, 127 to fulfill 128 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 129 on the earth and wrath against this people. 21:24 They 130 will fall by the edge 131 of the sword and be led away as captives 132 among all nations. Jerusalem 133 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 134
21:25 “And there will be signs in the sun and moon and stars, 135 and on the earth nations will be in distress, 136 anxious 137 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 138 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 139 21:27 Then 140 they will see the Son of Man arriving in a cloud 141 with power and great glory. 21:28 But when these things 142 begin to happen, stand up and raise your heads, because your redemption 143 is drawing near.”
21:29 Then 144 he told them a parable: “Look at the fig tree and all the other trees. 145 21:30 When they sprout leaves, you see 146 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 147 that the kingdom of God 148 is near. 21:32 I tell you the truth, 149 this generation 150 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. 151
21:34 “But be on your guard 152 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. 153 21:35 For 154 it will overtake 155 all who live on the face of the whole earth. 156 21:36 But stay alert at all times, 157 praying that you may have strength to escape all these things that must 158 happen, and to stand before the Son of Man.”
Lukas 21:1
Konteks21:1 Jesus 159 looked up 160 and saw the rich putting their gifts into the offering box. 161
Lukas 5:2-4
Konteks5:2 He 162 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 163 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 164 Jesus 165 sat down 166 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 167 your nets for a catch.”
Yakobus 4:1-10
Konteks4:1 Where do the conflicts and where 168 do the quarrels among you come from? Is it not from this, 169 from your passions that battle inside you? 170 4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.
4:4 Adulterers, do you not know that friendship with the world means hostility toward God? 171 So whoever decides to be the world’s friend makes himself God’s enemy. 4:5 Or do you think the scripture means nothing when it says, 172 “The spirit that God 173 caused 174 to live within us has an envious yearning”? 175 4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” 176 4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. 177 4:9 Grieve, mourn, 178 and weep. Turn your laughter 179 into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.
Wahyu 3:3
Konteks3:3 Therefore, remember what you received and heard, 180 and obey it, 181 and repent. If you do not wake up, I will come like a thief, and you will never 182 know at what hour I will come against 183 you.
[5:4] 2 sn The following verses explain what it meant to seek the
[5:5] 3 sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).
[5:5] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[5:5] sn To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South.
[5:5] 5 tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.
[5:5] 6 tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.
[5:5] sn That the people of Gilgal would be taken into exile is ironic, for Gilgal was Israel’s first campsite when the people entered the land under Joshua and the city became a symbol of Israel’s possession of the promised land.
[5:5] 7 tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”
[5:5] sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster.
[5:6] 8 tn Heb “rush.” The verb depicts swift movement.
[5:6] 9 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 11 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 12 tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
[5:7] 13 tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.
[5:7] 14 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.
[5:7] 15 tn Heb “they throw righteousness.”
[5:7] 16 sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.
[5:8] 17 tn Heb “darkens the day into night.”
[5:9] 18 tn The precise meaning of the Hebrew verb בָּלַג (balag, translated here “flashes”) is uncertain.
[5:9] 19 tn Heb “comes upon.” Many prefer to repoint the verb as Hiphil and translate, “he brings destruction upon the fortified places.”
[5:10] 20 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[5:10] 21 sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.
[5:11] 22 tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).
[5:11] 23 tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”
[5:11] 24 tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”
[5:12] 26 tn Or “I know” (so most English versions).
[5:12] 27 tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.
[5:12] 29 tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).
[5:12] 30 sn Legal disputes were resolved in the city gate, where the town elders met.
[5:13] 31 tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse.
[5:13] 32 tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170.
[5:13] 33 tn If this is a judgment announcement against the rich, then the Hebrew phrase עֵת רָעָה (’et ra’ah) must be translated, “[a] disastrous time.” See G. V. Smith, Amos, 170.
[5:15] 34 tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).
[5:15] 35 sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.
[5:15] 36 tn Or “will show favor to.”
[5:15] 37 tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”
[5:15] 38 sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[47:3] 39 tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
[47:3] 40 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).
[22:30] 41 tn Heb “I did not find.”
[5:25] 42 tn Grk “Make friends.”
[5:25] 43 tn The words “to court” are not in the Greek text but are implied.
[5:25] 44 tn Grk “the accuser.”
[24:44] 45 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 46 tn See the note on the word “slave” in 8:9.
[24:45] 47 tn Grk “give them.”
[24:46] 48 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 49 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 50 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 51 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 52 tn Grk “should say in his heart.”
[24:51] 53 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[25:2] 54 tn Here δέ (de) has not been translated.
[25:2] 55 tn Grk “Five of them.”
[25:3] 56 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 57 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 58 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 59 tn Here δέ (de) has not been translated.
[25:6] 60 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 61 tn Here δέ (de) has not been translated.
[25:9] 62 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 64 tn Here δέ (de) has not been translated.
[25:11] 65 tn Grk “Open to us.”
[25:12] 66 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 67 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 68 tc Most later
[13:32] 69 sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
[13:33] 70 tc The vast majority of witnesses (א A C L W Θ Ψ Ë1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
[13:34] 71 tn See the note on the word “slave” in 10:44.
[14:31] 73 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 74 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 75 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 76 tn Grk “a messenger.”
[14:32] 77 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[21:3] 78 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 79 tn Grk “Truly, I say to you.”
[21:3] 80 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] 81 tn Grk “out of what abounded to them.”
[21:4] 82 tn Or “put in her entire livelihood.”
[21:5] 83 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 84 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] 85 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 86 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 87 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] 88 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 89 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] 90 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 91 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] 93 tn Here δέ (de) has not been translated.
[21:8] 94 tn Or “Be on guard.”
[21:8] 95 tn That is, “I am the Messiah.”
[21:9] 96 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 97 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] 98 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] 99 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 100 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 101 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] 102 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 103 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] 104 tn Grk “will lay their hands on you.”
[21:12] 105 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] 106 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 107 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 108 tn Grk “determine in your hearts.”
[21:14] 109 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 110 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 111 tn Grk “and wisdom.”
[21:16] 112 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 113 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] 114 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 115 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 116 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] 117 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 118 tc Some important Greek witnesses plus the majority of
[21:19] 119 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] 120 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 121 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] 122 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 123 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] 124 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] 125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 127 tn Or “of punishment.” This is a time of judgment.
[21:22] 128 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] 129 sn Great distress means that this is a period of great judgment.
[21:24] 130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 131 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 132 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] 133 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 134 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] 135 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] 136 tn Grk “distress of nations.”
[21:25] 137 tn Or “in consternation” (L&N 32.9).
[21:26] 138 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] 139 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] 140 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 141 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 142 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] 143 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 145 tn Grk “all the trees.”
[21:30] 146 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] 147 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] 148 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 149 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 150 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] 151 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] 152 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] 153 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] 154 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] 155 tn Or “come upon.”
[21:35] 156 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 157 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 158 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:1] 159 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 160 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] 161 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).
[5:2] 162 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 163 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 164 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 165 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 166 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 167 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[4:1] 168 tn The word “where” is repeated in Greek for emphasis.
[4:1] 170 tn Grk “in your members [i.e., parts of the body].”
[4:4] 171 tn Grk “is hostility toward God.”
[4:5] 172 tn Grk “vainly says.”
[4:5] 173 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:5] 174 tc The Byzantine text and a few other
[4:5] 175 tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.
[4:5] sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.
[4:6] 176 sn A quotation from Prov 3:34.
[4:8] 177 tn Or “two-minded” (the same description used in 1:8).
[4:9] 178 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
[4:9] 179 tn Grk “let your laughter be turned.”
[3:3] 180 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
[3:3] 181 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 182 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
