Luke 19:1--23:56

¹ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁴ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ tn Grk “He was trying to see who Jesus was.”

⁷ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

⁹ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

¹⁰ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

¹¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

¹² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

¹³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

¹⁴ sn On today here and in v. 9, see the note on today in 2:11.

¹⁵ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷ tn The participle χαίρων (cairwn) has been taken as indicating manner.

sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

¹⁸ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

¹⁹ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

²⁰ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

²¹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

²² tn This is a first class condition in the Greek text. It virtually confesses fraud.

²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

²⁴ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

²⁵ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

²⁶ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

²⁷ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

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

²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁰ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

³¹ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

³² tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

³³ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

³⁴ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

³⁵ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

³⁶ tn See the note on the word “slave” in 7:2.

³⁷ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

³⁸ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

³⁹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

⁴⁰ tn Grk “this one” (somewhat derogatory in this context).

⁴¹ tn Or “to rule.”

⁴² 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.

⁴³ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

⁴⁴ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

⁴⁵ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

⁴⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

⁴⁷ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

⁴⁸ tn See the note on the word “minas” in v. 13.

⁴⁹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁵⁰ tn See Luke 16:10.

⁵¹ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

⁵⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁵⁵ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

⁵⁶ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

⁵⁷ tn Grk “behold.”

⁵⁸ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

⁵⁹ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

⁶⁰ tn Or “exacting,” “harsh,” “hard.”

⁶¹ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

⁶² tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

⁶³ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁶⁴ tn Grk “out of your own mouth” (an idiom).

⁶⁵ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

⁶⁶ tn Or “exacting,” “harsh,” “hard.”

⁶⁷ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

⁶⁸ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

⁶⁹ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

⁷⁰ tn Grk “the ten minas.”

⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

⁷² tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

⁷³ tn Grk “to everyone who has, he will be given more.”

sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

⁷⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

⁷⁵ tn Grk “to rule over them.”

⁷⁶ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

⁷⁷ sn Slaughter them. To reject the king is to face certain judgment from him.

⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁹ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

⁸⁰ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸¹ 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.

⁸² 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.

⁸³ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

⁸⁴ tn Grk “saying.”

⁸⁵ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

⁸⁶ 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.

⁸⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

⁸⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

⁸⁹ tn Grk “sent ahead and went and found.”

⁹⁰ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹² tn Grk “said to them.”

⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁴ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

⁹⁵ sn See Zech 9:9.

⁹⁶ 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.

⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁸ 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.”

⁹⁹ 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).

¹⁰⁰ sn See the note on the name Mount of Olives in v. 29.

¹⁰¹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

¹⁰² 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.”

¹⁰³ sn See 2:13, 20; Acts 2:47; 3:8-9.

¹⁰⁴ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

¹⁰⁵ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

¹⁰⁶ 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.

¹⁰⁷ sn A quotation from Ps 118:26.

¹⁰⁸ 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.

¹⁰⁹ sn See the note on Pharisees in 5:17.

¹¹⁰ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

¹¹¹ 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.

¹¹² tn Grk “these.”

¹¹³ 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.

¹¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹¹⁵ tn Grk “he.”

¹¹⁶ 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.

¹¹⁷ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

¹¹⁸ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

¹¹⁹ 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).

¹²⁰ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

¹²¹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

¹²² tn Grk “They will raze you to the ground.”

sn The singular pronoun you refers to the city of Jerusalem personified.

¹²³ 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.

¹²⁴ sn (Not) one stone on top of another is an idiom for total destruction.

¹²⁵ tn Grk “leave stone on stone.”

¹²⁶ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁸ tn Grk “he.”

¹²⁹ tn Grk “the temple” (also in v. 47).

sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

¹³⁰ 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.

¹³¹ sn A quotation from Isa 56:7.

¹³² tn Or “a hideout” (see L&N 1.57).

¹³³ 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.

¹³⁴ 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.

¹³⁵ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹³⁶ tn Grk “to destroy.”

sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

¹³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹³⁸ tn Grk “they did not find the thing that they might do.”

¹³⁹ 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.

¹⁴⁰ 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.

¹⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴² tn Grk “the temple.”

¹⁴³ tn Or “preaching.”

¹⁴⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁴⁵ 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.

¹⁴⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

¹⁴⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

¹⁴⁸ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

¹⁴⁹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

¹⁵⁰ 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.

¹⁵¹ 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”).

sn The question is whether John’s ministry was of divine or human origin.

¹⁵² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

¹⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

¹⁵⁴ 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.

¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁶ 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.

¹⁵⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

¹⁵⁸ 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.

¹⁵⁹ 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.

¹⁶⁰ 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.

¹⁶¹ sn The leasing of land to tenant farmers was common in this period.

¹⁶² sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

¹⁶³ 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 ˹³ 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.

¹⁶⁴ tn Grk “from the fruit of the vineyard.”

¹⁶⁵ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

¹⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

¹⁶⁷ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

¹⁶⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

¹⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁰ tn Grk “my beloved son.” See comment at Luke 3:22.

sn The owner’s decision to send his one dear son represents God sending Jesus.

¹⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

¹⁷² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

¹⁷³ 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.

¹⁷⁴ 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.

¹⁷⁵ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

¹⁷⁶ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

¹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷⁸ 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.

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.

¹⁷⁹ tn On this term, see BDAG 972 s.v. συνθλάω.

¹⁸⁰ tn Grk “on whomever it falls, it will crush him.”

sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸² tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

¹⁸³ tn Grk “tried to lay hands on him.”

¹⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁶ tn Grk “righteous,” but in this context the point is their false sincerity.

¹⁸⁷ tn Grk “so that they might catch him in some word.”

¹⁸⁸ 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).

¹⁸⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

¹⁹⁰ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

¹⁹¹ 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.

¹⁹² 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.

¹⁹³ 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.’”

¹⁹⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

¹⁹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹⁶ 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).

¹⁹⁷ 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.

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.

¹⁹⁸ tn Or “whose likeness.”

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.

¹⁹⁹ tn Grk “whose likeness and inscription does it have?”

²⁰⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

²⁰¹ 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.

²⁰² tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

²⁰³ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

²⁰⁴ tn Grk “to trap him in a saying.”

²⁰⁵ tn Or “amazed.”

²⁰⁶ 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.

²⁰⁷ sn This remark is best regarded as a parenthetical note by the author.

²⁰⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

²⁰⁹ 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).

²¹⁰ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

²¹¹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

²¹² 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.

²¹³ tn Grk “took a wife” (an idiom for marrying a woman).

²¹⁴ tc Most mss (A W Θ Ψ Ë^1,13 33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

²¹⁵ 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.

²¹⁶ tn Grk “For the seven had her as wife.”

²¹⁷ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

²¹⁸ 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.

²¹⁹ tn Grk “to attain to.”

²²⁰ 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.

²²¹ 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).

²²² tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

²²³ 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).

²²⁴ tn Grk “But that the dead are raised even Moses revealed.”

²²⁵ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

²²⁶ sn A quotation from Exod 3:6.

²²⁷ 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.

²²⁸ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

²²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²³⁰ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

²³¹ 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.

²³² 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.

²³³ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

²³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²³⁵ 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.

²³⁶ 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.

²³⁷ sn A quotation from Ps 110:1.

²³⁸ 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).

²³⁹ tn Here δέ (de) has not been translated.

²⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁴¹ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

²⁴² tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

²⁴³ tn Grk “who,” continuing the sentence begun by the prior phrase.

²⁴⁴ 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.

²⁴⁵ sn See Luke 14:1-14.

²⁴⁶ sn See the note on synagogues in 4:15.

²⁴⁷ tn Grk “who,” continuing the sentence begun in v. 46.

²⁴⁸ 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.

²⁴⁹ 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).

²⁵⁰ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁵¹ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

²⁵² 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.

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).

²⁵³ 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.

²⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵⁵ tn Grk “Truly, I say to you.”

²⁵⁶ 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.

²⁵⁷ tn Grk “out of what abounded to them.”

²⁵⁸ tn Or “put in her entire livelihood.”

²⁵⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁶⁰ 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.

²⁶¹ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

²⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁶³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

²⁶⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

²⁶⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

²⁶⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

²⁶⁷ 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.

²⁶⁸ tn Grk “when.”

²⁶⁹ tn Here δέ (de) has not been translated.

²⁷⁰ tn Or “Be on guard.”

²⁷¹ tn That is, “I am the Messiah.”

²⁷² tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

²⁷³ 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).

²⁷⁴ 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.

²⁷⁵ tn For the translation “rise up in arms” see L&N 55.2.

²⁷⁶ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

²⁷⁷ 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.

²⁷⁸ sn See Jer 4:13-22; 14:12; 21:6-7.

²⁷⁹ 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.

²⁸⁰ tn Grk “will lay their hands on you.”

²⁸¹ 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.

²⁸² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁸³ tn Grk “This will turn out to you for [a] testimony.”

²⁸⁴ tn Grk “determine in your hearts.”

²⁸⁵ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

²⁸⁶ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

²⁸⁷ tn Grk “and wisdom.”

²⁸⁸ sn To confess Christ might well mean rejection by one’s own family, even by parents.

²⁸⁹ 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.

²⁹⁰ sn See Luke 6:22, 27; 1 Cor 1:25-31.

²⁹¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

²⁹² 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.

²⁹³ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

²⁹⁴ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

²⁹⁵ 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.

²⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁹⁷ 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.

²⁹⁸ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

²⁹⁹ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

³⁰⁰ 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.

³⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰³ tn Or “of punishment.” This is a time of judgment.

³⁰⁴ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

³⁰⁵ sn Great distress means that this is a period of great judgment.

³⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰⁷ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

³⁰⁸ 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.

³⁰⁹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

³¹⁰ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

³¹¹ 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.

³¹² tn Grk “distress of nations.”

³¹³ tn Or “in consternation” (L&N 32.9).

³¹⁴ 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).

³¹⁵ 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.

³¹⁶ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

³¹⁷ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

³¹⁸ 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.

³¹⁹ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

³²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³²¹ tn Grk “all the trees.”

³²² 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.

³²³ 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.

³²⁴ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

³²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³²⁶ 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.

³²⁷ 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.

³²⁸ tn Grk “watch out for yourselves.”

sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

³²⁹ 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.

³³⁰ 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.

³³¹ tn Or “come upon.”

³³² sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

³³³ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

³³⁴ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

³³⁵ 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.

³³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³³⁷ tn Grk “in the temple.”

³³⁸ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

³³⁹ tn Grk “at the mountain called ‘of Olives.’”

sn See the note on the phrase Mount of Olives in 19:29.

³⁴⁰ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

³⁴¹ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

tn Grk “in the temple.”

³⁴² 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).

³⁴³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁴⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁴⁵ tn Grk “were seeking how.”

³⁴⁶ 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”).

³⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁴⁸ 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.

³⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁵⁰ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

³⁵¹ tn Grk “Iscariot, being of the number of the twelve.”

³⁵² 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).

³⁵³ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

³⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁵⁵ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

³⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁵⁷ 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.

³⁵⁸ 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).

³⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

³⁶⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

³⁶¹ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

³⁶² tn Grk “apart from the crowd.”

sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

³⁶³ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

³⁶⁴ 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.

³⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁶⁶ 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.

³⁶⁷ tn Grk “for us, so that we may eat.”

³⁶⁸ tn Here δέ (de) has not been translated.

³⁶⁹ tn In the Greek text this a deliberative subjunctive.

³⁷⁰ tn Grk “behold.”

³⁷¹ 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.

³⁷² 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.

³⁷³ 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).

³⁷⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

³⁷⁵ 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.

³⁷⁶ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

³⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

³⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁷⁹ 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.

³⁸⁰ tn Grk “the apostles with him.”

³⁸¹ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

³⁸² 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.

³⁸³ 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.

³⁸⁴ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

³⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁸⁶ 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).

³⁸⁷ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

³⁸⁸ 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.

³⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁹⁰ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

³⁹¹ 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.

³⁹² tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

³⁹³ 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.”

³⁹⁴ 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.

³⁹⁵ sn The one who betrays me. Jesus knows about Judas and what he has done.

³⁹⁶ 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.

³⁹⁷ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

³⁹⁸ 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.

³⁹⁹ tn Or “happened.”

⁴⁰⁰ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

⁴⁰¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

⁴⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁰³ 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]).

⁴⁰⁴ tn Grk “But you are not thus.”

⁴⁰⁵ tn Or “the ruler.”

⁴⁰⁶ 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.

⁴⁰⁷ 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.

⁴⁰⁸ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

⁴⁰⁹ 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.

⁴¹⁰ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

⁴¹¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

⁴¹² 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.

⁴¹³ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

⁴¹⁴ 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.

⁴¹⁵ 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.

⁴¹⁶ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

⁴¹⁷ tn Grk “behold” (for “pay attention” see L&N 91.13).

⁴¹⁸ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

⁴¹⁹ 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.

⁴²⁰ 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.

⁴²¹ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

⁴²² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴²³ tn Or “turned around.”

⁴²⁴ 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.

⁴²⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

⁴²⁶ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

⁴²⁷ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

⁴²⁸ sn That is, Peter’s denials will happen before the sun rises.

⁴²⁹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

⁴³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴³² tn Traditionally, “purse” (likewise in v. 36).

⁴³³ tn Or possibly “beggar’s bag” (L&N 6.145).

⁴³⁴ 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.

⁴³⁵ tn Grk “said.”

⁴³⁶ 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.

⁴³⁷ tn Or possibly “beggar’s bag” (L&N 6.145).

⁴³⁸ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

⁴³⁹ tn Or “with the lawless.”

sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

⁴⁴⁰ tn Grk “is having its fulfillment.”

⁴⁴¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

⁴⁴² 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.

⁴⁴³ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

⁴⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁴⁶ tn Grk “went.”

⁴⁴⁷ sn See the note on the Mount of Olives in Luke 19:29.

⁴⁴⁸ sn Luke does not mention Gethsemane by name, but calls it simply the place.

⁴⁴⁹ 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.

⁴⁵⁰ 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.

⁴⁵¹ 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.

⁴⁵² sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

⁴⁵³ tn Grk “And being in anguish.”

⁴⁵⁴ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

⁴⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵⁶ 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).

⁴⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

⁴⁵⁸ 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).

⁴⁵⁹ 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.”

⁴⁶⁰ tn Grk “drew near.”

⁴⁶¹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

⁴⁶² 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.

⁴⁶³ tn Here δέ (de) has not been translated.

⁴⁶⁴ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

⁴⁶⁵ 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.

⁴⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁶⁷ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

⁴⁶⁸ tn See the note on the word “slave” in 7:2.

⁴⁶⁹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

⁴⁷⁰ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

⁴⁷¹ 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).

⁴⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁷³ 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.

⁴⁷⁴ 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).

⁴⁷⁵ tn Grk “in the temple.”

⁴⁷⁶ tn Grk “lay hands on me.”

⁴⁷⁷ tn Or “your time.”

⁴⁷⁸ tn Or “authority,” “domain.”

⁴⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁸⁰ tn Or “seized” (L&N 37.109).

⁴⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁸² 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.

⁴⁸³ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

⁴⁸⁴ 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.

⁴⁸⁵ 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.

⁴⁸⁶ 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.”

⁴⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁸⁸ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

⁴⁸⁹ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

⁴⁹⁰ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

⁴⁹¹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

⁴⁹² tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁹³ 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.

⁴⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁹⁵ 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).

⁴⁹⁶ 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.

⁴⁹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁰⁰ 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.

⁵⁰¹ tn Grk “Who is the one who hit you?”

sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

⁵⁰² tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

⁵⁰³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁵⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁰⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁰⁶ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

⁵⁰⁷ tn This is a first class condition in the Greek text.

⁵⁰⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

⁵⁰⁹ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

⁵¹⁰ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

⁵¹¹ tn This is also a third class condition in the Greek text.

⁵¹² tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

⁵¹³ 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.

⁵¹⁴ 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.

⁵¹⁵ 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.

⁵¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

⁵¹⁷ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

⁵¹⁸ tn Grk “He said to them.”

⁵¹⁹ 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.”

⁵²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵²¹ 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.

⁵²² tn Grk “from his own mouth” (an idiom).

⁵²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵²⁵ 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.

⁵²⁶ tn Here δέ (de) has not been translated.

⁵²⁷ 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.

⁵²⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

⁵²⁹ 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.

⁵³⁰ 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.’”

⁵³¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

⁵³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

⁵³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

⁵³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵³⁵ 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.

⁵³⁶ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

⁵³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵³⁸ tn Grk “find no cause.”

sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

⁵³⁹ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

⁵⁴⁰ 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.

⁵⁴¹ tn Grk “beginning from Galilee until here.”

⁵⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁴³ 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.

⁵⁴⁴ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

⁵⁴⁵ 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]).

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵⁴⁶ tn Here δέ (de) has not been translated.

⁵⁴⁷ 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.

⁵⁴⁸ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

⁵⁴⁹ 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.

⁵⁵⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

⁵⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁵² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁵⁵³ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

⁵⁵⁴ 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.

⁵⁵⁵ 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.

⁵⁵⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

⁵⁵⁷ 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).

⁵⁵⁸ tn Grk “at enmity with each other.”

⁵⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁶⁰ 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.

⁵⁶¹ tn This term also appears in v. 2.

⁵⁶² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

⁵⁶³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

⁵⁶⁴ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

⁵⁶⁵ 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.

⁵⁶⁶ 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.

⁵⁶⁷ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

⁵⁶⁸ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

⁵⁶⁹ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

⁵⁷⁰ tn Grk “who” (a continuation of the previous sentence).

⁵⁷¹ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

⁵⁷² sn This is a parenthetical note by the author.

⁵⁷³ 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.

⁵⁷⁴ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

⁵⁷⁵ tn This double present imperative is emphatic.

sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

⁵⁷⁶ tn Grk “no cause of death I found in him.”

⁵⁷⁷ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

⁵⁷⁸ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

⁵⁷⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

⁵⁸⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

⁵⁸¹ 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.

⁵⁸² 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.

⁵⁸³ tn Or “delivered up.”

⁵⁸⁴ 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.

⁵⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁸⁶ 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.

⁵⁸⁷ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

⁵⁸⁸ tn Grk “they placed the cross on him to carry behind Jesus.”

⁵⁸⁹ 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.

⁵⁹⁰ 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.

⁵⁹¹ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

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.

⁵⁹² 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.

⁵⁹³ tn Grk “For behold.”

⁵⁹⁴ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.

⁵⁹⁵ 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).

⁵⁹⁶ sn An allusion to Hos 10:8 (cf. Rev 6:16).

⁵⁹⁷ 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).

⁵⁹⁸ 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.

⁵⁹⁹ 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 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

⁶⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

⁶⁰¹ 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).

⁶⁰² sn See the note on crucify in 23:21.

⁶⁰³ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

⁶⁰⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁰⁵ 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.

⁶⁰⁶ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

⁶⁰⁷ 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).

⁶⁰⁸ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

⁶⁰⁹ tn This is a first class condition in the Greek text.

⁶¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

⁶¹¹ 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.

⁶¹² tn This is also a first class condition in the Greek text.

⁶¹³ 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.

⁶¹⁴ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

sn The question in Greek expects a positive reply and is also phrased with irony.

⁶¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

⁶¹⁶ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

⁶¹⁷ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

⁶¹⁸ tn The words “of condemnation” are not in the Greek text, but are implied.

⁶¹⁹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

⁶²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶²¹ 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.

⁶²² tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

⁶²³ tn Grk “he.”

⁶²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁶²⁵ 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.

⁶²⁶ 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.

⁶²⁷ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶²⁸ tn Grk “the sixth hour.”

⁶²⁹ tn Grk “until the ninth hour.”

⁶³⁰ 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 mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 23⁴⁵ any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.

⁶³¹ 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.

⁶³² 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.

⁶³³ sn See the note on the word centurion in 7:2.

⁶³⁴ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

⁶³⁵ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

⁶³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁶³⁷ 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.

⁶³⁸ 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).

⁶³⁹ 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.

⁶⁴⁰ 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.

⁶⁴¹ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

⁶⁴² tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

⁶⁴³ 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.”

⁶⁴⁴ tn Or “waiting for.”

⁶⁴⁵ 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.

⁶⁴⁶ 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).

⁶⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁴⁸ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

⁶⁴⁹ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

⁶⁵⁰ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

⁶⁵¹ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

tn Or “laid to rest.”

⁶⁵² 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.

⁶⁵³ tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

⁶⁵⁴ tn Here δέ (de) has not been translated.

⁶⁵⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁵⁷ 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.

⁶⁵⁸ tn Or “ointments.” This was another type of perfumed oil.

⁶⁵⁹ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.