1 tn Grk “behold.”
2 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
3 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
4 tn Here δέ (de) has not been translated.
5 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
8 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
9 tn Here δέ (de) has not been translated.
10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
11 tn Grk “stepped out on land.”
12 tn Or “city.”
13 tn Grk “who had demons.”
14 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
15 tn Or “in.”
16 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
17 tn Or “administrator,” “steward” (L&N 37.39).
18 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
19 tn Grk “They will raze you to the ground.”
sn The singular pronoun you refers to the city of Jerusalem personified.
20 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.
21 sn (Not) one stone on top of another is an idiom for total destruction.
22 tn Grk “leave stone on stone.”
23 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.
24 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
25 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 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.
26 tn Grk “from the fruit of the vineyard.”
27 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.
28 tn Here δέ (de) has not been translated.
29 tn Or “Be on guard.”
30 tn That is, “I am the Messiah.”
31 tn Grk “no cause of death I found in him.”
32 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
33 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.