Luke 21:20–22:6

The Desolation of Jerusalem

21:20 “But when you see Jerusalem47 surrounded48 by armies, then know that its49 desolation50 has come near. 21:21 Then those who are in Judea must flee51 to the mountains. Those52 who are inside the city must depart. Those53 who are out in the country must not enter it, 21:22 because these are days of vengeance,54 to fulfill55 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress56 on the earth and wrath against this people. 21:24 They57 will fall by the edge58 of the sword and be led away as captives59 among all nations. Jerusalem60 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.61

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars,62 and on the earth nations will be in distress,63 anxious64 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear65 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken.66 21:27 Then67 they will see the Son of Man arriving in a cloud68 with power and great glory. 21:28 But when these things69 begin to happen, stand up and raise your heads, because your redemption70 is drawing near.”

The Parable of the Fig Tree

21:29 Then71 he told them a parable: “Look at the fig tree and all the other trees.72 21:30 When they sprout leaves, you see73 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know74 that the kingdom of God75 is near. 21:32 I tell you the truth,76 this generation77 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away.78

Be Ready!

21:34 “But be on your guard79 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.80 21:35 For81 it will overtake82 all who live on the face of the whole earth.83 21:36 But stay alert at all times,84 praying that you may have strength to escape all these things that must85 happen, and to stand before the Son of Man.”

21:37 So86 every day Jesus87 was teaching in the temple courts,88 but at night he went and stayed89 on the Mount of Olives.90 21:38 And all the people91 came to him early in the morning to listen to him in the temple courts.92

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread,1 which is called the Passover, was approaching. 22:2 The2 chief priests and the experts in the law3 were trying to find some way4 to execute5 Jesus,6 for they were afraid of the people.7

22:3 Then8 Satan9 entered Judas, the one called Iscariot, who was one of the twelve.10 22:4 He went away and discussed with the chief priests and officers of the temple guard11 how he might12 betray Jesus,13 handing him over to them.14 22:5 They15 were delighted16 and arranged to give him money.17 22:6 So18 Judas19 agreed and began looking for an opportunity to betray Jesus20 when no crowd was present.21

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47	map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
48	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.
49	tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
50	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).
51	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.
52	tn Here καί (kai) has not been translated because of differences between Greek and English style.
53	tn Here καί (kai) has not been translated because of differences between Greek and English style.
54	tn Or “of punishment.” This is a time of judgment.
55	tn The passive construction with the infinitive πλησθῆναι (plēsthēnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
56	sn Great distress means that this is a period of great judgment.
57	tn Here καί (kai) has not been translated because of differences between Greek and English style.
58	tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
59	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.
60	tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
61	sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
62	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.
63	tn Grk “distress of nations.”
64	tn Or “in consternation” (L&N 32.9).
65	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).
66	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.
67	tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
68	sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
69	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.
70	sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
71	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
72	tn Grk “all the trees.”
73	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.
74	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.
75	sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20–37.
76	tn Grk “Truly (ἀμήν, amēn), I say to you.”
77	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.
78	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.
79	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.
80	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.
81	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.
82	tn Or “come upon.”
83	sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
84	sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
85	tn For the translation of μέλλω (mellō) as “must,” see L&N 71.36.
86	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.
87	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
88	tn Grk “in the temple.”
89	tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
90	tn Grk “at the mountain called ‘of Olives.’ ” sn See the note on the phrase Mount of Olives in 19:29.
91	sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
92	tc Some mss (those of f13) 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.”
1	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).
2	tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
3	tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
4	tn Grk “were seeking how.”
5	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”).
6	tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
7	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.
8	tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
9	sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1–13; 11:14–23.
10	tn Grk “Iscariot, being of the number of the twelve.”
11	tn The full title στρατηγὸς τοῦ ἱεροῦ (stratēgos tou hierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
12	tn Luke uses this frequent indirect question to make his point (BDF §267.2).
13	tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
14	tn Grk “how he might hand him over to them,” in the sense of “betray him.”
15	tn Here καί (kai) has not been translated because of differences between Greek and English style.
16	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.
17	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).
18	tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
19	tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
20	tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
21	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).

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