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Luke 19:45-21:38
New English Translation

Cleansing the Temple

45 Then[a] Jesus[b] entered the temple courts[c] and began to drive out those who were selling things there,[d] 46 saying to them, “It is written, ‘My house will be a house of prayer,’[e] but you have turned it into a den[f] of robbers!”[g]

47 Jesus[h] was teaching daily in the temple courts. The chief priests and the experts in the law[i] and the prominent leaders among the people were seeking to assassinate[j] him, 48 but[k] they could not find a way to do it,[l] for all the people hung on his words.[m]

The Authority of Jesus

20 Now one[n] day, as Jesus[o] was teaching the people in the temple courts[p] and proclaiming[q] the gospel, the chief priests and the experts in the law[r] with the elders came up[s] 2 and said to him,[t] “Tell us: By what authority[u] are you doing these things?[v] Or who is it who gave you this authority?” 3 He answered them,[w] “I will also ask you a question, and you tell me: 4 John’s baptism[x]—was it from heaven or from people?”[y] 5 So[z] they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 7 So[aa] they replied that they did not know[ab] where it came from. 8 Then[ac] Jesus said to them, “Neither will I tell you[ad] by whose authority[ae] I do these things.”

The Parable of the Tenants

9 Then[af] he began to tell the people this parable: “A man[ag] planted a vineyard,[ah] leased it to tenant farmers,[ai] and went on a journey for a long time. 10 When harvest time came, he sent a slave[aj] to the tenants so that they would give[ak] him his portion of the crop.[al] However, the tenants beat his slave[am] and sent him away empty-handed. 11 So[an] he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed.[ao] 12 So[ap] he sent still a third. They even wounded this one, and threw him out. 13 Then[aq] the owner of the vineyard said, ‘What should I do? I will send my one dear son;[ar] perhaps they will respect him.’ 14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 15 So[as] they threw him out of the vineyard and killed[at] him. What then will the owner of the vineyard do to them? 16 He will come and destroy[au] those tenants and give the vineyard to others.”[av] When the people[aw] heard this, they said, “May this never happen!”[ax] 17 But Jesus[ay] looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’?[az] 18 Everyone who falls on this stone will be broken to pieces,[ba] and the one on whom it falls will be crushed.”[bb] 19 Then[bc] the experts in the law[bd] and the chief priests wanted to arrest[be] him that very hour, because they realized he had told this parable against them. But[bf] they were afraid of the people.

Paying Taxes to Caesar

20 Then[bg] they watched him carefully and sent spies who pretended to be sincere.[bh] They wanted to take advantage of what he might say[bi] so that they could deliver him up to the authority and jurisdiction[bj] of the governor. 21 Thus[bk] they asked him, “Teacher, we know that you speak and teach correctly,[bl] and show no partiality, but teach the way of God in accordance with the truth.[bm] 22 Is it right[bn] for us to pay the tribute tax[bo] to Caesar[bp] or not?” 23 But Jesus[bq] perceived their deceit[br] and said to them, 24 “Show me a denarius.[bs] Whose image[bt] and inscription are on it?”[bu] They said, “Caesar’s.” 25 So[bv] he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”[bw] 26 Thus[bx] they were unable in the presence of the people to trap[by] him with his own words.[bz] And stunned[ca] by his answer, they fell silent.

Marriage and the Resurrection

27 Now some Sadducees[cb] (who contend that there is no resurrection)[cc] came to him. 28 They asked him,[cd] “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man[ce] must marry[cf] the widow and father children[cg] for his brother.[ch] 29 Now there were seven brothers. The first one married a woman[ci] and died without children. 30 The second[cj] 31 and then the third married her, and in this same way all seven died, leaving no children. 32 Finally the woman died too. 33 In the resurrection, therefore, whose wife will the woman be?[ck] For all seven had married her.”[cl]

34 So[cm] Jesus said to them, “The people of this age[cn] marry and are given in marriage. 35 But those who are regarded as worthy to share in[co] that age and in the resurrection from the dead neither marry nor are given in marriage.[cp] 36 In fact, they can no longer die, because they are equal to angels[cq] and are sons of God, since they are[cr] sons[cs] of the resurrection. 37 But even Moses revealed that the dead are raised[ct] in the passage about the bush,[cu] where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.[cv] 38 Now he is not God of the dead, but of the living,[cw] for all live before him.”[cx] 39 Then[cy] some of the experts in the law[cz] answered, “Teacher, you have spoken well!”[da] 40 For they did not dare any longer to ask[db] him anything.

The Messiah: David’s Son and Lord

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

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

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

Jesus Warns the Disciples against Pride

45 As[di] all the people were listening, Jesus[dj] said to his disciples, 46 “Beware[dk] of the experts in the law.[dl] They[dm] like walking around in long robes, and they love elaborate greetings[dn] in the marketplaces[do] and the best seats[dp] in the synagogues[dq] and the places of honor at banquets. 47 They[dr] devour[ds] widows’ property,[dt] and as a show make long prayers. They will receive a more severe punishment.”

The Widow’s Offering

21 Jesus[du] looked up[dv] and saw the rich putting their gifts into the offering box.[dw] 2 He also saw a poor widow put in two small copper coins.[dx] 3 He[dy] said, “I tell you the truth,[dz] this poor widow has put in more than all of them.[ea] 4 For they all offered their gifts out of their wealth.[eb] But she, out of her poverty, put in everything she had to live on.”[ec]

The Signs of the End of the Age

5 Now[ed] while some were speaking about the temple, how it was adorned[ee] with beautiful stones and offerings,[ef] Jesus[eg] said, 6 “As for these things that you are gazing at, the days will come when not one stone will be left on another.[eh] All will be torn down!”[ei] 7 So[ej] they asked him,[ek] “Teacher, when will these things[el] happen? And what will be the sign that[em] these things are about to take place?” 8 He[en] said, “Watch out[eo] that you are not misled. For many will come in my name, saying, ‘I am he,’[ep] and, ‘The time is near.’ Do not follow them! 9 And when you hear of wars and rebellions,[eq] do not be afraid.[er] For these things must happen first, but the end will not come at once.”[es]

Persecution of Disciples

10 Then he said to them, “Nation will rise up in arms[et] against nation, and kingdom against kingdom. 11 There will be great earthquakes, and famines[eu] and plagues in various places, and there will be terrifying sights[ev] and great signs[ew] from heaven. 12 But before all this,[ex] they will seize[ey] you and persecute you, handing you over to the synagogues[ez] and prisons. You[fa] will be brought before kings and governors because of my name. 13 This will be a time for you to serve as witnesses.[fb] 14 Therefore be resolved[fc] not to rehearse[fd] ahead of time how to make your defense. 15 For I will give you the words[fe] along with the wisdom[ff] that none of your adversaries will be able to withstand or contradict. 16 You will be betrayed even by parents,[fg] brothers, relatives,[fh] and friends, and they will have some of you put to death. 17 You will be hated by everyone because of my name.[fi] 18 Yet[fj] not a hair of your head will perish.[fk] 19 By your endurance[fl] you will gain[fm] your lives.[fn]

The Desolation of Jerusalem

20 “But when you see Jerusalem surrounded[fo] by armies, then know that its[fp] desolation[fq] has come near. 21 Then those who are in Judea must flee[fr] to the mountains. Those[fs] who are inside the city must depart. Those[ft] who are out in the country must not enter it, 22 because these are days of vengeance,[fu] to fulfill[fv] all that is written. 23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress[fw] on the earth and wrath against this people. 24 They[fx] will fall by the edge[fy] of the sword and be led away as captives[fz] among all nations. Jerusalem[ga] will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.[gb]

The Arrival of the Son of Man

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

The Parable of the Fig Tree

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

Be Ready!

34 “But be on your guard[gt] so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap.[gu] 35 For[gv] it will overtake[gw] all who live on the face of the whole earth.[gx] 36 But stay alert at all times,[gy] praying that you may have strength to escape all these things that must[gz] happen, and to stand before the Son of Man.”

37 So[ha] every day Jesus[hb] was teaching in the temple courts,[hc] but at night he went and stayed[hd] on the Mount of Olives.[he] 38 And all the people[hf] came to him early in the morning to listen to him in the temple courts.[hg]

Footnotes

  1. Luke 19:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 19:45 tn Grk “he.”
  3. 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.
  4. 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.
  5. Luke 19:46 sn A quotation from Isa 56:7.
  6. Luke 19:46 tn Or “a hideout” (see L&N 1.57).
  7. 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.
  8. 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.
  9. Luke 19:47 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  10. 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.
  11. Luke 19:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  12. Luke 19:48 tn Grk “they did not find the thing that they might do.”
  13. 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.
  14. Luke 20:1 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  15. Luke 20:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  16. Luke 20:1 tn Grk “the temple.”
  17. Luke 20:1 tn Or “preaching.”
  18. Luke 20:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  19. Luke 20:1 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
  20. Luke 20:2 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
  21. Luke 20:2 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
  22. Luke 20:2 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
  23. Luke 20:3 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
  24. Luke 20:4 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism—was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
  25. Luke 20:4 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).sn The question is whether John’s ministry was of divine or human origin.
  26. Luke 20:5 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
  27. Luke 20:7 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
  28. Luke 20:7 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
  29. Luke 20:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  30. Luke 20:8 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
  31. Luke 20:8 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
  32. Luke 20:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
  33. Luke 20:9 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (tis) after ἄνθρωπος (anthrōpos), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ ƒ13 1241 2542 al sy. Those that lack it include א B C D L Ψ ƒ1 33 M it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA28 places τις in brackets, indicating some doubts as to its authenticity.
  34. Luke 20:9 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
  35. Luke 20:9 sn The leasing of land to tenant farmers was common in this period.
  36. Luke 20:10 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
  37. Luke 20:10 tc Instead of the future indicative δώσουσιν (dōsousin, “they will give”), most witnesses (C D W Θ Ψ ƒ1 M) have the aorist subjunctive δῶσιν (dōsin, “they might give”). The aorist subjunctive is expected following ἵνα (hina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ƒ13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
  38. Luke 20:10 tn Grk “from the fruit of the vineyard.”
  39. Luke 20:10 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
  40. Luke 20:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
  41. Luke 20:11 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
  42. Luke 20:12 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
  43. Luke 20:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  44. Luke 20:13 tn Grk “my beloved son.” See comment at Luke 3:22. sn The owner’s decision to send his one dear son represents God sending Jesus.
  45. Luke 20:15 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
  46. Luke 20:15 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
  47. Luke 20:16 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
  48. Luke 20:16 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
  49. Luke 20:16 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
  50. Luke 20:16 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
  51. Luke 20:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  52. Luke 20:17 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
  53. Luke 20:18 tn On this term, see BDAG 972 s.v. συνθλάω.
  54. Luke 20:18 tn Grk “on whomever it falls, it will crush him.”sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
  55. Luke 20:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  56. Luke 20:19 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
  57. Luke 20:19 tn Grk “tried to lay hands on him.”
  58. Luke 20:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  59. Luke 20:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  60. Luke 20:20 tn Grk “righteous,” but in this context the point is their false sincerity.
  61. Luke 20:20 tn Grk “so that they might catch him in some word.”
  62. Luke 20:20 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (archē), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
  63. Luke 20:21 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
  64. Luke 20:21 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
  65. Luke 20:21 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
  66. Luke 20:22 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
  67. Luke 20:22 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence—‘tribute tax.’”
  68. Luke 20:22 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  69. Luke 20:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  70. Luke 20:23 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
  71. Luke 20:24 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
  72. Luke 20:24 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
  73. Luke 20:24 tn Grk “whose likeness and inscription does it have?”
  74. Luke 20:25 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
  75. Luke 20:25 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
  76. Luke 20:26 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
  77. Luke 20:26 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
  78. Luke 20:26 tn Grk “to trap him in a saying.”
  79. Luke 20:26 tn Or “amazed.”
  80. Luke 20:27 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Acts 4:1; 5:17; 23:6-8.
  81. Luke 20:27 sn This remark is best regarded as a parenthetical note by the author.
  82. Luke 20:28 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  83. Luke 20:28 tn Grk “his brother,” but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
  84. Luke 20:28 tn The use of ἵνα (hina) with imperatival force is unusual (BDF §470.1).
  85. Luke 20:28 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
  86. Luke 20:28 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
  87. Luke 20:29 tn Grk “took a wife” (an idiom for marrying a woman).
  88. Luke 20:30 tc Most mss (A W Θ Ψ ƒ1,13 33 M lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.
  89. Luke 20:33 sn The point is a dilemma. In a world arguing a person should have one spouse, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
  90. Luke 20:33 tn Grk “For the seven had her as wife.”
  91. Luke 20:34 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
  92. Luke 20:34 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
  93. Luke 20:35 tn Grk “to attain to.”
  94. Luke 20:35 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
  95. Luke 20:36 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
  96. Luke 20:36 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
  97. Luke 20:36 tn Or “people.” The noun υἱός (huios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
  98. Luke 20:37 tn Grk “But that the dead are raised even Moses revealed.”
  99. Luke 20:37 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
  100. Luke 20:37 sn A quotation from Exod 3:6.
  101. Luke 20:38 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
  102. Luke 20:38 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
  103. Luke 20:39 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  104. Luke 20:39 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
  105. Luke 20:39 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
  106. Luke 20:40 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
  107. Luke 20:41 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
  108. Luke 20:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  109. Luke 20:41 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
  110. Luke 20:42 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
  111. Luke 20:43 sn A quotation from Ps 110:1.
  112. Luke 20:44 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
  113. Luke 20:45 tn Here δέ (de) has not been translated.
  114. Luke 20:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  115. Luke 20:46 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
  116. Luke 20:46 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
  117. Luke 20:46 tn Grk “who,” continuing the sentence begun by the prior phrase.
  118. Luke 20:46 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
  119. Luke 20:46 sn See the note on marketplace in Luke 7:32.
  120. Luke 20:46 sn See Luke 14:7-14.
  121. Luke 20:46 sn See the note on synagogues in 4:15.
  122. Luke 20:47 tn Grk “who,” continuing the sentence begun in v. 46.
  123. Luke 20:47 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
  124. Luke 20:47 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
  125. Luke 21:1 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
  126. Luke 21:1 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anablepsas) has been translated as a finite verb due to requirements of contemporary English style.
  127. Luke 21:1 tn On the term γαζοφυλάκιον (gazophulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
  128. Luke 21:2 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
  129. Luke 21:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  130. Luke 21:3 tn Grk “Truly, I say to you.”
  131. Luke 21:3 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
  132. Luke 21:4 tn Grk “out of what abounded to them.”
  133. Luke 21:4 tn Or “put in her entire livelihood.”
  134. Luke 21:5 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  135. Luke 21:5 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
  136. Luke 21:5 tn For the translation of ἀνάθημα (anathēma) as “offering” see L&N 53.18.
  137. Luke 21:5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  138. Luke 21:6 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
  139. Luke 21:6 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
  140. Luke 21:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
  141. Luke 21:7 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
  142. Luke 21:7 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
  143. Luke 21:7 tn Grk “when.”
  144. Luke 21:8 tn Here δέ (de) has not been translated.
  145. Luke 21:8 tn Or “Be on guard.”
  146. Luke 21:8 tn That is, “I am the Messiah.”
  147. Luke 21:9 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
  148. Luke 21:9 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
  149. Luke 21:9 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
  150. Luke 21:10 tn For the translation “rise up in arms” see L&N 55.2.
  151. Luke 21:11 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
  152. Luke 21:11 tn This term, φόβητρον (phobētron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
  153. Luke 21:11 sn See Jer 4:13-22; 14:12; 21:6-7.
  154. Luke 21:12 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
  155. Luke 21:12 tn Grk “will lay their hands on you.”
  156. Luke 21:12 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
  157. Luke 21:12 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  158. Luke 21:13 tn Grk “This will turn out to you for [a] testimony.”
  159. Luke 21:14 tn Grk “determine in your hearts.”
  160. Luke 21:14 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
  161. Luke 21:15 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
  162. Luke 21:15 tn Grk “and wisdom.”
  163. Luke 21:16 sn To confess Christ might well mean rejection by one’s own family, even by parents.
  164. Luke 21:16 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  165. Luke 21:17 sn See Luke 6:22, 27; 1 Cor 1:25-31.
  166. Luke 21:18 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  167. Luke 21:18 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
  168. Luke 21:19 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
  169. Luke 21:19 tc Some significant Greek witnesses plus the majority of mss (א D L W Ψ ƒ1 M) read the aorist imperative κτήσασθε (ktēsasthe) here, though some mss (A B Θ ƒ13 33 lat sa) read the future indicative κτήσεσθε (ktēsesthe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.
  170. Luke 21:19 tn Grk “your souls,” but ψυχή (psuchē) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
  171. Luke 21:20 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
  172. Luke 21:20 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
  173. Luke 21:20 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).
  174. Luke 21:21 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
  175. Luke 21:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  176. Luke 21:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  177. Luke 21:22 tn Or “of punishment.” This is a time of judgment.
  178. Luke 21:22 tn The passive construction with the infinitive πλησθῆναι (plēsthēnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
  179. Luke 21:23 sn Great distress means that this is a period of great judgment.
  180. Luke 21:24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  181. Luke 21:24 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
  182. Luke 21:24 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
  183. Luke 21:24 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
  184. Luke 21:24 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
  185. Luke 21:25 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
  186. Luke 21:25 tn Grk “distress of nations.”
  187. Luke 21:25 tn Or “in consternation” (L&N 32.9).
  188. Luke 21:26 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
  189. Luke 21:26 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
  190. Luke 21:27 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
  191. Luke 21:27 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
  192. Luke 21:28 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
  193. Luke 21:28 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
  194. Luke 21:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  195. Luke 21:29 tn Grk “all the trees.”
  196. Luke 21:30 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (blepontes) has been translated as a finite verb due to requirements of contemporary English style.
  197. Luke 21:31 tn The verb γινώσκετε (ginōskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
  198. Luke 21:31 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
  199. Luke 21:32 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  200. Luke 21:32 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
  201. Luke 21:33 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
  202. Luke 21:34 tn Grk “watch out for yourselves.”sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
  203. Luke 21:34 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
  204. Luke 21:35 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
  205. Luke 21:35 tn Or “come upon.”
  206. Luke 21:35 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
  207. Luke 21:36 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
  208. Luke 21:36 tn For the translation of μέλλω (mellō) as “must,” see L&N 71.36.
  209. Luke 21:37 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
  210. Luke 21:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  211. Luke 21:37 tn Grk “in the temple.”
  212. Luke 21:37 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
  213. Luke 21:37 tn Grk “at the mountain called ‘of Olives.’” sn See the note on the phrase Mount of Olives in 19:29.
  214. Luke 21:38 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
  215. Luke 21:38 tc Some mss (those of ƒ13) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.tn Grk “in the temple.”
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