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

⁵ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁸ tn Grk “and,” but the force is causal or explanatory in context.

⁹ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

¹⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹¹ sn On Nazareth see Luke 1:26.

map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹² tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

¹³ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

¹⁴ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

¹⁵ tn Or “family,” “lineage.”

¹⁶ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

¹⁷ tn Or “a feeding trough.”

¹⁸ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

¹⁹ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹ tn Or “and friends.” See L&N 28.30 and 34.17.

²² sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

²³ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

²⁴ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

²⁵ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

²⁶ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

²⁹ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

³⁰ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

³¹ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

³² tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

³³ tn Grk “in the midst.”

³⁴ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

³⁵ tn Or “in return.”

³⁶ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

³⁷ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

³⁸ sn That is, “sons of God.”

³⁹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

⁴⁰ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

⁴¹ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

⁴² tn Here δέ (de) has not been translated.

⁴³ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

⁴⁵ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

⁴⁶ tn See the note on the word “people” in v. 31.

⁴⁷ tn Grk “at the preaching of Jonah.”

sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

⁴⁸ tn Grk “behold.”

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

⁵⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

⁵¹ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

⁵² tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

⁵³ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁵⁴ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

⁵⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

⁵⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

⁵⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

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

⁶⁰ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

⁶¹ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

⁶² tn Grk “sons” (an idiom).

⁶³ tn Grk “with their own generation.”

⁶⁴ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

⁶⁶ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

⁶⁷ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

⁶⁸ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

⁶⁹ tn Or “in terrible pain” (L&N 24.92).

⁷⁰ sn Fire in this context is OT imagery; see Isa 66:24.

⁷¹ tn Grk “They will raze you to the ground.”

sn The singular pronoun you refers to the city of Jerusalem personified.

⁷² 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.

⁷³ sn (Not) one stone on top of another is an idiom for total destruction.

⁷⁴ tn Grk “leave stone on stone.”

⁷⁵ 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.

⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁷ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

⁷⁸ tn Grk “tried to lay hands on him.”

⁷⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁸⁰ 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.

⁸¹ tn Grk “will lay their hands on you.”

⁸² 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.

⁸³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁸⁴ tn Here δέ (de) has not been translated.

⁸⁵ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

⁸⁶ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).