¹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “How will I know this?”

³ tn Grk “is advanced in days” (an idiom for old age).

⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

⁵ tn Grk “behold.”

⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

⁷ tn Grk “let this be to me.”

⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰ tn Grk “behold.”

¹¹ tn Grk “I evangelize to you great joy.”

¹² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

¹³ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

¹⁴ tn Or “snakes.”

¹⁵ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

¹⁶ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

¹⁹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

²⁰ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

²² sn See the note on tax collectors in 3:12.

²³ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

²⁴ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

²⁵ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

sn John refers to John the Baptist.

²⁸ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

²⁹ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

³⁰ sn See the note on Pharisees in 5:17.

³¹ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

³² tn Here the conjunction δέ (de) has been translated as contrastive.

³³ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

³⁴ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

³⁵ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

³⁶ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

³⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁸ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

³⁹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

⁴⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁴¹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴³ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

⁴⁴ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

⁴⁵ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

⁴⁶ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁸ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁴⁹ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

⁵⁰ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

⁵¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

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

⁵³ tn Grk “said.”

⁵⁴ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

⁵⁵ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

⁵⁶ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

⁵⁷ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

⁵⁸ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

⁵⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁶¹ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

⁶² tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

⁶³ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

⁶⁴ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

⁶⁵ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

⁶⁶ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

⁶⁷ sn This is a parenthetical note by the author.

⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁹ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

⁷⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷¹ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

⁷² tn Grk “to come after me.”

⁷³ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

⁷⁴ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

⁷⁵ tn Or “destroy.”

⁷⁶ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

sn An allusion to 2 Kgs 1:10, 12, 14.

⁷⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

⁷⁸ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁰ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

⁸¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁸² tn Here δέ (de) has not been translated.

⁸³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁸⁴ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

⁸⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁸⁶ tn Here δέ (de) has not been translated.

⁸⁷ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

⁸⁸ tn Grk “to thrust out.”

⁸⁹ tn Grk “And it happened that as.” 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 δέ (de) has not been translated.

⁹⁰ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

⁹¹ tn For this term see L&N 8.69.

⁹² sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

⁹³ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

⁹⁴ tn Or “and evil.”

⁹⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁷ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

⁹⁸ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

⁹⁹ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

¹⁰⁰ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

¹⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰³ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

¹⁰⁴ tn Or “do not be anxious.”

¹⁰⁵ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

¹⁰⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

¹⁰⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

¹⁰⁸ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

¹⁰⁹ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

¹¹⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹¹ tn Or “were put to shame.”

¹¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹¹³ sn Concerning all the wonderful things see Luke 7:16; 19:37.

¹¹⁴ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

¹¹⁵ tn Grk “At that very hour.”

¹¹⁶ sn See the note on Pharisees in 5:17.

¹¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁸ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

¹¹⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

¹²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹²² tn Grk “those who were invited.”

¹²³ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

¹²⁴ tn Here δέ (de) has not been translated.

¹²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹²⁶ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

¹²⁷ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

¹²⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

¹²⁹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

¹³⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹³¹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

¹³² tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

¹³³ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

¹³⁴ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹³⁵ sn So that my house will be filled. God will bless many people.

¹³⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹³⁸ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

¹³⁹ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

¹⁴⁰ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

¹⁴¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁴² sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

¹⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁴ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

¹⁴⁵ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

¹⁴⁶ tn See the note on the word “slave” in 7:2.

¹⁴⁷ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

¹⁴⁸ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

¹⁴⁹ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

¹⁵⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵¹ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

¹⁵² sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

¹⁵³ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

¹⁵⁴ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

¹⁵⁵ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

¹⁵⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

¹⁵⁷ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

¹⁵⁸ tn Καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁹ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

¹⁶⁰ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

¹⁶¹ tn Grk “And it happened that as.” 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.

¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶³ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

¹⁶⁴ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

¹⁶⁵ sn The question “Where, Lord?” means, “Where will the judgment take place?”

¹⁶⁶ tn Or “corpse.”

¹⁶⁷ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

¹⁶⁸ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

¹⁶⁹ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁰ tn Grk “after these things.”

¹⁷¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

¹⁷² tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

¹⁷³ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

¹⁷⁴ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

¹⁷⁵ sn On today here and in v. 9, see the note on today in 2:11.

¹⁷⁶ tn See the note on the word “slave” in 7:2.

¹⁷⁷ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

¹⁷⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

¹⁷⁹ tn See Luke 16:10.

¹⁸⁰ 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.

¹⁸¹ 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.

¹⁸² tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

¹⁸³ tn Grk “behold.”

¹⁸⁴ 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.’”

¹⁸⁵ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

¹⁸⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

¹⁸⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

¹⁸⁸ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

¹⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁰ 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.

¹⁹¹ 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.

¹⁹² 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.

¹⁹³ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

¹⁹⁴ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

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

¹⁹⁶ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

¹⁹⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

¹⁹⁸ 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.

¹⁹⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

²⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁰¹ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

²⁰² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

²⁰³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁴ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

²⁰⁵ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

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

²⁰⁶ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

²⁰⁷ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

²⁰⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰⁹ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

²¹⁰ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

²¹¹ tn Here δέ (de) has not been translated.

²¹² tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

²¹³ tn Or “They were extremely afraid.”

²¹⁴ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

²¹⁵ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

²¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹⁷ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

²¹⁸ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

²¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

²²¹ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

²²² sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

²²³ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

²²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

²²⁵ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.