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路加福音 19
Chinese New Version (Traditional)

稅吏長撒該

19 耶穌進了耶利哥，正經過的時候， 2 有一個人名叫撒該，是稅吏長，又很富有。 3 他想看看耶穌是怎麼樣的，因為人多，他又身材矮小，就看不見。 4 於是他跑到前頭，爬上一棵桑樹，要看看耶穌，因為耶穌就要從那裡經過。 5 耶穌到了那裡，往上一看，對他說：“撒該，快下來，今天我要住在你家裡。” 6 他就趕快下來，歡歡喜喜地接待耶穌。 7 眾人看見就紛紛議論說：“他竟到罪人家裡去住宿！” 8 撒該站著對主說：“主啊，請看，我要把家財的一半分給窮人，我若敲詐了誰，就還他四倍。” 9 耶穌說：“今天救恩到了這家，他也是亞伯拉罕的子孫。 10 因為人子來，是要尋找拯救失喪的人。”

十個僕人的比喻（參(A)

11 眾人聽這些話的時候，因為耶穌已經接近耶路撒冷，又因他們以為　神的國快要出現，他就講了一個比喻， 12 說：“有一個貴族往遠方去要接受王位，然後回來。 13 他叫了自己的十個僕人來，給他們一千銀幣，說：‘你們拿去作生意，等到我回來。’ 14 他本國的人卻恨他，就派使者跟著去說：‘我們不願意這個人作王統治我們。’ 15 他得了王位回來，就吩咐把那些領了錢的僕人召來，要知道他們作生意賺了多少。 16 第一個走過來說：‘主啊，你的一百銀幣，已經賺了一千。’ 17 主人說：‘好，良善的僕人，你既然在最小的事上忠心，可以有權管理十座城。’ 18 第二個來說：‘主啊，你的一百銀幣，已經賺了五百。’ 19 主人說：‘你可以管理五座城。’ 20 另一個來說：‘主啊，你看，你的一百銀幣，我一直保存在手巾裡， 21 因為我怕你，你一向是嚴厲的人，沒有存的要提取，沒有種的要收割。’ 22 主人說：‘可惡的僕人！我要憑你的口定你的罪。你知道我是嚴厲的人，沒有存的要提取，沒有種的要收割嗎？ 23 那你為甚麼不把我的錢存入銀行，等我回來的時候，把它連本帶利取回來呢？’ 24 他就對侍衛說：‘奪過他的一百銀幣，給那有一千的。’ 25 他們說：‘主啊，他已經有一千銀幣了。’ 26 主人說：‘我告訴你們，凡是有的，還要給他；沒有的，就算他有甚麼也要拿去。 27 至於我那些仇敵，就是不願意我作王統治他們的，把他們拉到這裡來，在我面前殺掉！’”

騎驢進耶路撒冷(B)

28 耶穌講完這些話，就往前走，上耶路撒冷去。 29 將到伯法其和伯大尼，就在橄欖山那裡，他差派兩個門徒， 30 說：“你們往對面的村子裡去，走進去的時候，就會看見一頭從來沒有人騎過的小驢，拴在那裡，把牠解開牽來。 31 如果有人問為甚麼解開牠，你們要這樣說：‘主需要牠。’” 32 被差的人去了，發現和主所說的一樣。 33 他們解開小驢的時候，主人問他們：“你們為甚麼解開牠？” 34 他們說：“主需要牠。” 35 他們把小驢牽到耶穌那裡，把自己的衣服搭在上面，扶著耶穌上去。 36 耶穌前行的時候，眾人把自己的衣服鋪在路上。

37 他走近耶路撒冷，快要下橄欖山的時候，全體門徒因為所看見的一切神蹟，就歡樂起來，大聲讚美　神， 38 說：

“奉主名來的王，

是應當稱頌的！

在天上有和平，

在至高之處有榮耀！”

39 群眾中有幾個法利賽人對他說：“先生，責備你的門徒吧！” 40 耶穌說：“我告訴你們，他們若不出聲，石頭都要呼叫了。”

為耶路撒冷哀哭

41 耶穌走近耶路撒冷的時候，看見了城，就為城哀哭， 42 說：“巴不得你在這日子，知道關於你平安的事，但現在這事在你眼前是隱藏的。 43 日子將到，你的仇敵必築壘攻擊你，周圍環繞你，四面困住你， 44 要摧毀你和你裡面的兒女，沒有一塊石頭留在另一塊石頭上面，因為你不知道那眷顧你的時期。”

潔淨聖殿(C)

45 耶穌進了聖殿，就趕走作買賣的人， 46 對他們說：“經上記著：

‘我的殿是禱告的殿’，

你們竟把它弄成賊窩了。”

47 他天天在聖殿裡教導人，祭司長、經學家和民間的首領，都想殺害他； 48 但他們不知道要怎樣下手，因為眾人都圍著他，聽他的教訓。

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路加福音 19
Chinese Contemporary Bible (Traditional)

撒該悔改

19 耶穌進了耶利哥，正從城裡經過。 2 有個人名叫撒該，是稅吏長，家財豐厚。 3 他想看看耶穌，可是因為周圍人多，他身材矮小，無法看見。 4 他便跑到前面，爬上一棵桑樹觀看，因為耶穌會從那裡經過。

5 耶穌走到那裡，抬頭招呼他說：「撒該，快下來！今天我要住在你家。」

6 撒該連忙爬下來，興高采烈地帶耶穌回家。 7 百姓見狀，都埋怨說：「祂怎麼到一個罪人家裡作客？」

8 撒該站起來對主說：「主啊，我要把我一半的財產分給窮人。我欺騙過誰，就還誰四倍。」

9 耶穌說：「今天救恩臨到這家了，因為他也是亞伯拉罕的子孫。 10 人子來是要尋找和拯救迷失的人。」

十個奴僕的比喻

11 眾人在聽的時候，耶穌又為他們講了一個比喻，因為祂快到耶路撒冷了，人們以為上帝的國馬上就要降臨了。

12 耶穌說：「有一位貴族要到遠方去受封為王，然後返回。 13 臨行前，他召集了十個奴僕，發給每人一千個銀幣，吩咐他們，『你們在我出門期間要用這些錢做生意。』

14 「可是他的人民卻憎恨他，他們隨後派一個代表團去請願說，『我們不要這人作我們的王。』

15 「那貴族受封為王回來後，召齊十個奴僕，想知道他們做生意賺了多少。 16 第一個奴僕上前稟告說，『主啊，我用你給我的一千個銀幣賺了一萬個銀幣。』

17 「主人說，『好，你真是個好奴僕！你既然在小事上忠心，就派你管理十座城。』

18 「第二個奴僕上前說，『主啊，我用你給我的一千個銀幣賺了五千個銀幣。』

19 「主人說，『我派你管理五座城。』

20 「另一個奴僕上前說，『主啊，這是你先前給我的一千個銀幣，我一直把它包在手帕裡。 21 因為你很嚴厲，沒有存還要取，沒有種還要收，所以我怕你。』

22 「主人聽了，對那奴僕說，『你這個惡奴僕！我要按你自己的話定你的罪。你既然知道我很嚴厲，沒有存還要取，沒有種還要收， 23 為什麼不把我的銀幣存進錢莊，到我回來時可以連本帶利收回來？』

24 「接著，他吩咐站在旁邊的奴僕，『收回他那一千個銀幣，賞給那個賺了一萬銀幣的。』

25 「他們說，『主啊，那個人已經有一萬銀幣了。』

26 「主人答道，『我告訴你們，凡有的，還要給他更多；凡沒有的，連他僅有的也要奪走。 27 至於那些反對我作王的仇敵，把他們捉回來，在我面前處決。』」

騎驢進耶路撒冷

28 耶穌說完這個比喻，就走在眾人前面上耶路撒冷去。

29 快到橄欖山附近的伯法其和伯大尼時，耶穌派了兩個門徒，說： 30 「你們去前面的村莊，進村的時候，必看見一頭從來沒有人騎過的驢駒拴在那裡，你們把牠解開牽來。 31 若有人問你們為什麼把牠解開，就說，『主要用牠。』」

32 兩個門徒出去後，所遇見的情形正如耶穌所說的。 33 當他們解開驢駒時，主人果然問他們：「你們為什麼解開驢駒？」

34 他們說：「主要用牠。」

35 他們牽著驢駒回去見耶穌，又把自己的外衣搭在驢背上，扶耶穌上驢。

36 耶穌騎著驢前行，眾人用外衣為祂鋪路。 37 祂正走下橄欖山，將近耶路撒冷的時候，眾門徒因為以往所見的神蹟奇事，就歡騰起來，高聲讚美上帝：

38 「奉主名來的王當受稱頌！
天上有平安，至高處有榮耀！」

39 百姓中有幾個法利賽人對耶穌說：「老師，你要責備你的門徒。」

40 耶穌說：「我告訴你們，如果他們閉口不言，這些石頭都要呼喊了！」

為耶路撒冷哀哭

41 耶穌快到耶路撒冷時，看見那城就哀哭， 42 說：「今天你若知道那能帶給你平安的事就好了！可惜這事現在是隱藏的，你看不見！ 43 因為有一天敵人要在你周圍築起壁壘把你團團圍住，四面攻擊你。 44 他們要把你夷為平地，毀滅你城牆裡的兒女，不會留下兩塊疊在一起的石頭，因為你沒有認識到上帝眷顧你的時刻。」

耶穌潔淨聖殿

45 耶穌進入聖殿趕走裡面做買賣的人， 46 並對他們說：「聖經上說，『我的殿要成為禱告的殿』，你們竟把它變成了賊窩。」

47 祂天天在聖殿教導人，祭司長、律法教師和百姓的官長都想殺祂， 48 只是無從下手，因為百姓都十分喜愛聽祂講道。

Listen to 路加福音 19
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路加福音 19
Chinese Contemporary Bible (Simplified)

撒该悔改

19 耶稣进了耶利哥，正从城里经过。 2 有个人名叫撒该，是税吏长，家财丰厚。 3 他想看看耶稣，可是因为周围人多，他身材矮小，无法看见。 4 他便跑到前面，爬上一棵桑树观看，因为耶稣会从那里经过。

5 耶稣走到那里，抬头招呼他说：“撒该，快下来！今天我要住在你家。”

6 撒该连忙爬下来，兴高采烈地带耶稣回家。 7 百姓见状，都埋怨说：“祂怎么到一个罪人家里作客？”

8 撒该站起来对主说：“主啊，我要把我一半的财产分给穷人。我欺骗过谁，就还谁四倍。”

9 耶稣说：“今天救恩临到这家了，因为他也是亚伯拉罕的子孙。 10 人子来是要寻找和拯救迷失的人。”

十个奴仆的比喻

11 众人在听的时候，耶稣又为他们讲了一个比喻，因为祂快到耶路撒冷了，人们以为上帝的国马上就要降临了。

12 耶稣说：“有一位贵族要到远方去受封为王，然后返回。 13 临行前，他召集了十个奴仆，发给每人一千个银币，吩咐他们，‘你们在我出门期间要用这些钱做生意。’

14 “可是他的人民却憎恨他，他们随后派一个代表团去请愿说，‘我们不要这人做我们的王。’

15 “那贵族受封为王回来后，召齐十个奴仆，想知道他们做生意赚了多少。 16 第一个奴仆上前禀告说，‘主啊，我用你给我的一千个银币赚了一万个银币。’

17 “主人说，‘好，你真是个好奴仆！你既然在小事上忠心，就派你管理十座城。’

18 “第二个奴仆上前说，‘主啊，我用你给我的一千个银币赚了五千个银币。’

19 “主人说，‘我派你管理五座城。’

20 “另一个奴仆上前说，‘主啊，这是你先前给我的一千个银币，我一直把它包在手帕里。 21 因为你很严厉，没有存还要取，没有种还要收，所以我怕你。’

22 “主人听了，对那奴仆说，‘你这个恶奴仆！我要按你自己的话定你的罪。你既然知道我很严厉，没有存还要取，没有种还要收， 23 为什么不把我的银币存进钱庄，到我回来时可以连本带利收回来？’

24 “接着，他吩咐站在旁边的奴仆，‘收回他那一千个银币，赏给那个赚了一万银币的。’

25 “他们说，‘主啊，那个人已经有一万银币了。’

26 “主人答道，‘我告诉你们，凡有的，还要给他更多；凡没有的，连他仅有的也要夺走。 27 至于那些反对我做王的仇敌，把他们捉回来，在我面前处决。’”

骑驴进耶路撒冷

28 耶稣说完这个比喻，就走在众人前面上耶路撒冷去。

29 快到橄榄山附近的伯法其和伯大尼时，耶稣派了两个门徒，说： 30 “你们去前面的村庄，进村的时候，必看见一头从来没有人骑过的驴驹拴在那里，你们把它解开牵来。 31 若有人问你们为什么把它解开，就说，‘主要用它。’”

32 两个门徒出去后，所遇见的情形正如耶稣所说的。 33 当他们解开驴驹时，主人果然问他们：“你们为什么解开驴驹？”

34 他们说：“主要用它。”

35 他们牵着驴驹回去见耶稣，又把自己的外衣搭在驴背上，扶耶稣上驴。

36 耶稣骑着驴前行，众人用外衣为祂铺路。 37 祂正走下橄榄山，将近耶路撒冷的时候，众门徒因为以往所见的神迹奇事，就欢腾起来，高声赞美上帝：

38 “奉主名来的王当受称颂！
天上有平安，至高处有荣耀！”

39 百姓中有几个法利赛人对耶稣说：“老师，你要责备你的门徒。”

40 耶稣说：“我告诉你们，如果他们闭口不言，这些石头都要呼喊了！”

为耶路撒冷哀哭

41 耶稣快到耶路撒冷时，看见那城就哀哭， 42 说：“今天你若知道那能带给你平安的事就好了！可惜这事现在是隐藏的，你看不见！ 43 因为有一天敌人要在你周围筑起壁垒把你团团围住，四面攻击你。 44 他们要把你夷为平地，毁灭你城墙里的儿女，不会留下两块叠在一起的石头，因为你没有认识到上帝眷顾你的时刻。”

耶稣洁净圣殿

45 耶稣进入圣殿赶走里面做买卖的人， 46 并对他们说：“圣经上说，‘我的殿要成为祷告的殿’，你们竟把它变成了贼窝。”

47 祂天天在圣殿教导人，祭司长、律法教师和百姓的官长都想杀祂， 48 只是无从下手，因为百姓都十分喜爱听祂讲道。

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Luke 19
New English Translation

Jesus and Zacchaeus

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

The Parable of the Ten Minas

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

The Triumphal Entry

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

Jesus Weeps for Jerusalem under Judgment

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

Cleansing the Temple

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

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

Footnotes

  1. Luke 19:1 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  2. Luke 19:2 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  3. Luke 19:2 sn This is the one place in the NT the office of chief tax collector is noted. If the term refers to a managerial rank, this individual would organize and oversee the other tax collectors and collect significant commissions (see also the note on the word tax collector in 3:12). It is possible, however, that in this context the term simply means “major tax collector” and is a comment on the individual’s importance or wealth rather than his rank (see D. L. Bock, Luke [BECNT] 1:1516).
  4. Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 19:3 tn Grk “He was trying to see who Jesus was.”
  6. Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
  7. Luke 19:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
  8. Luke 19:4 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
  9. Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ13 33vid M latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
  11. Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
  12. Luke 19:5 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
  13. Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
  14. Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
  15. Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  16. Luke 19:6 tn The participle χαίρων (chairōn) has been taken as indicating manner.sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
  17. Luke 19:7 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
  18. Luke 19:7 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  19. Luke 19:7 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
  20. Luke 19:8 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
  21. Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
  22. Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
  23. Luke 19:9 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
  24. Luke 19:9 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
  25. Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
  26. Luke 19:10 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
  27. Luke 19:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Luke 19:11 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
  29. Luke 19:11 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
  30. Luke 19:11 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
  31. Luke 19:12 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
  32. Luke 19:12 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
  33. Luke 19:12 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
  34. Luke 19:13 tn See the note on the word “slave” in 7:2.
  35. Luke 19:13 sn That is, one for each. A mina was a Greek monetary unit worth 100 denarii or about four months’ wages for an average worker based on a six-day work week.
  36. Luke 19:14 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
  37. Luke 19:14 tn The imperfect is intense in this context, suggesting an ongoing attitude.
  38. Luke 19:14 tn Grk “this one” (somewhat derogatory in this context).
  39. Luke 19:14 tn Or “to rule.”
  40. Luke 19:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  41. Luke 19:15 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
  42. Luke 19:15 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
  43. Luke 19:15 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
  44. Luke 19:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
  45. Luke 19:16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
  46. Luke 19:16 tn See the note on the word “minas” in v. 13.
  47. Luke 19:17 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  48. Luke 19:17 tn See Luke 16:10.
  49. Luke 19:17 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
  50. Luke 19:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  51. Luke 19:19 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
  52. Luke 19:19 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  53. Luke 19:20 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
  54. Luke 19:20 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
  55. Luke 19:20 tn Grk “behold.”
  56. Luke 19:20 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’”
  57. Luke 19:20 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
  58. Luke 19:21 tn Or “exacting,” “harsh,” “hard.”
  59. Luke 19:21 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (aireis) as a finite verb.
  60. Luke 19:21 tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
  61. Luke 19:22 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
  62. Luke 19:22 tn Grk “out of your own mouth” (an idiom).
  63. Luke 19:22 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
  64. Luke 19:22 tn Or “exacting,” “harsh,” “hard.”
  65. Luke 19:23 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
  66. Luke 19:23 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
  67. Luke 19:24 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
  68. Luke 19:24 tn Grk “the ten minas.”
  69. Luke 19:25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
  70. Luke 19:25 tc A few mss (D W 69 and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.
  71. Luke 19:26 tn Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
  72. Luke 19:26 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
  73. Luke 19:27 tn Grk “to rule over them.”
  74. Luke 19:27 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
  75. Luke 19:27 sn Slaughter them. To reject the king is to face certain judgment from him.
  76. Luke 19:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  77. Luke 19:28 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
  78. Luke 19:28 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
  79. Luke 19:29 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  80. Luke 19:29 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
  81. Luke 19:29 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
  82. Luke 19:30 tn Grk “saying.”
  83. Luke 19:30 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
  84. Luke 19:30 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
  85. Luke 19:30 tn Grk “a colt tied there on which no one of men has ever sat.”
  86. Luke 19:31 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
  87. Luke 19:32 tn Grk “sent ahead and went and found.”
  88. Luke 19:32 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
  89. Luke 19:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 19:33 tn Grk “said to them.”
  91. Luke 19:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  92. Luke 19:35 tn Grk “garments,” but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
  93. Luke 19:35 sn See Zech 9:9.
  94. Luke 19:35 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
  95. Luke 19:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  96. Luke 19:36 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
  97. Luke 19:37 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
  98. Luke 19:37 sn See the note on the name Mount of Olives in v. 29.
  99. Luke 19:37 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
  100. Luke 19:37 tn Here the participle χαίροντες (chairontes) has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
  101. Luke 19:37 sn See 2:13, 20; Acts 2:47; 3:8-9.
  102. Luke 19:37 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
  103. Luke 19:37 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  104. Luke 19:38 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
  105. Luke 19:38 sn A quotation from Ps 118:26.
  106. Luke 19:39 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
  107. Luke 19:39 sn See the note on Pharisees in 5:17.
  108. Luke 19:39 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
  109. Luke 19:40 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
  110. Luke 19:40 tn Grk “these.”
  111. Luke 19:40 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
  112. Luke 19:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  113. Luke 19:41 tn Grk “he.”
  114. Luke 19:41 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
  115. Luke 19:42 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
  116. Luke 19:42 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
  117. Luke 19:42 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
  118. Luke 19:43 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.
  119. Luke 19:43 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
  120. Luke 19:44 tn Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.
  121. Luke 19:44 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
  122. Luke 19:44 sn (Not) one stone on top of another is an idiom for total destruction.
  123. Luke 19:44 tn Grk “leave stone on stone.”
  124. Luke 19:44 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
  125. Luke 19:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  126. Luke 19:45 tn Grk “he.”
  127. Luke 19:45 tn Grk “the temple” (also in v. 47).sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
  128. Luke 19:45 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
  129. Luke 19:46 sn A quotation from Isa 56:7.
  130. Luke 19:46 tn Or “a hideout” (see L&N 1.57).
  131. Luke 19:46 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
  132. Luke 19:47 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  133. Luke 19:47 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  134. Luke 19:47 tn Grk “to destroy.”sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
  135. Luke 19:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  136. Luke 19:48 tn Grk “they did not find the thing that they might do.”
  137. Luke 19:48 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
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