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

² tn Grk “the one who is standing before God.”

³ tn Grk “to announce these things of good news to you.”

⁴ tn Grk “this one.”

⁵ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

⁶ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

⁷ tn Or “ancestor.”

⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

¹⁰ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

¹¹ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

¹² tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

¹³ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

¹⁴ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁸ tn Grk “and stood him.”

¹⁹ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

²⁰ tn This is another first class condition, as in v. 3.

²¹ tn Grk “Now it happened that.” 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.

²² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

²³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

²⁴ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

²⁶ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

²⁷ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

³⁰ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

³¹ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

³² tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

³³ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

³⁴ sn See the note on today in 2:11.

³⁵ tn Grk “Now it happened that in.” 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.

³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁷ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

³⁸ sn This is the only time all night prayer is mentioned in the NT.

³⁹ tn This is an objective genitive, so prayer “to God.”

⁴⁰ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

⁴¹ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

⁴² tn Or “cities.”

⁴³ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

⁴⁴ 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.

⁴⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁷ 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.

⁴⁸ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁰ tn Here δέ (de) has not been translated.

⁵¹ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

⁵² 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.

⁵³ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

⁵⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

⁵⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

⁵⁶ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁸ 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).

⁵⁹ 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.

⁶⁰ tn Here δέ (de) has not been translated.

⁶¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁶² 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.

⁶³ 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.

⁶⁴ tn Or “city.”

⁶⁵ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

⁶⁶ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

⁶⁷ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

⁶⁸ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

⁶⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

⁷⁰ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁷¹ 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.

⁷² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

⁷³ tn Here δέ (de) has not been translated.

⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁵ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

⁷⁶ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

⁷⁷ 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.

⁷⁸ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

⁷⁹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

⁸⁰ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸¹ tn Grk “after these things.”

⁸² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

⁸³ tn Here δέ (de) has not been translated.

⁸⁴ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

⁸⁵ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

⁸⁶ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

⁸⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁸⁸ sn On receive see John 1:12.

⁸⁹ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

⁹⁰ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

⁹¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹² sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁹⁶ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹⁹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

¹⁰⁰ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

¹⁰¹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

¹⁰² tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

¹⁰³ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

¹⁰⁴ 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.

¹⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

¹⁰⁶ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

¹⁰⁷ tn Grk “He said to them.”

¹⁰⁸ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

¹⁰⁹ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

¹¹⁰ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

¹¹¹ tn The words “of condemnation” are not in the Greek text, but are implied.

¹¹² sn See the note on the word centurion in 7:2.

¹¹³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).