¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁴ tn Or “rulers.”

⁵ tn Or “those of humble position”

sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

⁷ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

⁸ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

⁹ tn Grk “what he might wish to call him.”

¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹ sn The writing tablet requested by Zechariah would have been a wax tablet.

¹² tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

¹³ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

¹⁴ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

¹⁵ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

¹⁶ tn Or “has delivered”; Grk “has accomplished redemption.”

sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

¹⁷ tn Grk “and,” but specifying the reason for the praise in the psalm.

¹⁸ sn The phrase raised up means for God to bring someone significant onto the scene of history.

¹⁹ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

²⁰ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

²¹ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

²² tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

²³ sn Glory here refers to giving honor to God.

²⁴ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

²⁵ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

²⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁷ tn “River” is not in the Greek text but is supplied for clarity.

²⁸ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

²⁹ tn Grk “Now it happened that when.” 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.

³⁰ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

³¹ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

³² tn Here καί (kai) has been translated as “so” to indicate a summary.

³³ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

³⁴ tn Grk “until a favorable time.”

sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

³⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁶ sn See the note on today in 2:11.

³⁷ tn Grk “in your hearing.”

³⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

⁴⁰ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

⁴¹ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

⁴² tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

⁴³ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

⁴⁴ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

⁴⁵ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

tn Grk “good.”

sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

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

⁴⁷ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

⁴⁸ tn Here δέ (de) has not been translated.

⁴⁹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

⁵⁰ tn Or “implored.”

⁵¹ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

⁵² tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

⁵³ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

⁵⁴ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

⁵⁵ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

⁵⁶ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

⁵⁷ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

⁵⁸ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

⁶⁰ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

⁶¹ tn Grk “he said.”

⁶² tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

⁶³ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

⁶⁴ tn Here δέ (de) has not been translated.

⁶⁵ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

⁶⁶ tn Grk “answered.”

⁶⁷ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

⁶⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁹ sn In other words, she came back to life; see Acts 20:10.

⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷¹ tn Here δέ (de) has not been translated.

⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷³ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

⁷⁴ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

⁷⁵ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

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

⁷⁷ tn Here δέ (de) has not been translated.

⁷⁸ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

⁷⁹ 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.

⁸⁰ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

⁸¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸² tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

⁸³ tn Or “the appearance of his face became different.”

sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

⁸⁴ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

⁸⁵ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

⁸⁶ tn Or “accomplish,” “bring to completion.”

⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸⁸ tn Here δέ (de) has not been translated.

⁸⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

⁹⁰ tn Or “appeared.”

⁹¹ tn Or “surrounded.”

⁹² tn Grk “knowing the thoughts of their hearts” (an idiom).

⁹³ tn On this use of παρά (para), see BDF §239.1.1.

⁹⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁹⁵ tn Grk “said.”

⁹⁶ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

⁹⁷ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁹ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

¹⁰⁰ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

¹⁰¹ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

¹⁰² tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

¹⁰³ tn Grk “hallowed be your name.”

¹⁰⁴ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

¹⁰⁵ tn Grk “By Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

¹⁰⁶ tn Or “prince.”

¹⁰⁷ tn Here δέ (de) has not been translated.

¹⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁹ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

¹¹⁰ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

¹¹¹ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

¹¹² tn Or “yielded a plentiful harvest.”

¹¹³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

¹¹⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

¹¹⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

¹¹⁶ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

¹¹⁷ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

¹¹⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

¹¹⁹ tn Or “released.”

¹²⁰ tn Or “sickness.”

¹²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹²² tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

¹²³ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

¹²⁴ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

¹²⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁶ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

¹²⁷ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

¹²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁰ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

¹³¹ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

¹³² tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁴ tn Grk “to him”; the referent has been specified in the translation for clarity.

¹³⁵ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

¹³⁶ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

¹³⁷ tn Or “town.”

¹³⁸ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

¹³⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

¹⁴⁰ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

tn Grk “him.”

¹⁴¹ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

¹⁴² 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.

¹⁴³ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

¹⁴⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

¹⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

¹⁴⁶ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

¹⁴⁷ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

¹⁴⁸ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

¹⁴⁹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

¹⁵⁰ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

¹⁵¹ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

¹⁵² tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

¹⁵³ tn Grk “the ten minas.”

¹⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

¹⁵⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

¹⁵⁶ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

¹⁵⁷ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

¹⁵⁸ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

¹⁵⁹ 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.

¹⁶⁰ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

¹⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶² tn Grk “Truly, I say to you.”

¹⁶³ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

¹⁶⁴ tn For the translation “rise up in arms” see L&N 55.2.

¹⁶⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

¹⁶⁶ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁶⁷ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

¹⁶⁸ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

¹⁶⁹ tn Grk “And being in anguish.”

¹⁷⁰ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

¹⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

¹⁷² sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

¹⁷³ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

¹⁷⁴ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

¹⁷⁵ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

¹⁷⁶ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

¹⁷⁷ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

¹⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

¹⁷⁹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

¹⁸⁰ tn Grk “He said to them.”

¹⁸¹ 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.”

¹⁸² sn See the note on the word centurion in 7:2.

¹⁸³ 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).

¹⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

¹⁸⁵ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

¹⁸⁶ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

¹⁸⁷ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

¹⁸⁸ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

¹⁸⁹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

¹⁹⁰ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

¹⁹¹ tn This pronoun is somewhat emphatic.

¹⁹² tn This translates a καί (kai, “and”) that has clear sequential force.

¹⁹³ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

¹⁹⁴ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁶ tn Or “disturbed,” “troubled.”

¹⁹⁷ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

¹⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁰⁰ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.