¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

⁵ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

⁶ tn Grk “behold.”

⁷ 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.

⁸ tn Grk “let this be to me.”

⁹ 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.

¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

¹² sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

¹³ 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.

¹⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

¹⁵ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

¹⁶ tn Or “completed.”

¹⁷ sn On the phrase the law of the Lord see Luke 2:22-23.

¹⁸ tn Or “city.”

¹⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

²⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

²¹ 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.

²² tn Or “snakes.”

²³ 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.

²⁴ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

²⁵ tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

²⁶ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

²⁷ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

²⁸ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

²⁹ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

³⁰ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

³¹ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

sn The note that this happened immediately shows the speed and totality of the recovery.

³² tn The imperfect verb has been translated ingressively.

³³ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

³⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

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

³⁶ 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.

³⁷ 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.

³⁸ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

³⁹ sn See the note on Pharisees in 5:17.

⁴⁰ 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).

⁴¹ tn Here the conjunction δέ (de) has been translated as contrastive.

⁴² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

⁴³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

⁴⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

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

⁴⁷ 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”).

⁴⁸ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

⁴⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁵⁰ 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.

⁵¹ sn See the note on Pharisees in 5:17.

⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

⁵⁴ tn Grk “and reclined at table,” as 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.

⁵⁵ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

⁵⁶ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁷ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

⁵⁸ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

⁵⁹ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

⁶⁰ tn Grk “your house.”

⁶¹ tn Or “describe.”

⁶² sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

⁶³ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

⁶⁴ tn Or “city.”

⁶⁵ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

⁶⁶ 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.

⁶⁷ 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.

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

⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

⁷⁰ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

⁷¹ tn Grk “in those days.”

⁷² tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁷³ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

⁷⁴ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

⁷⁵ tn This recalls the verb of the earlier reply in v. 28.

⁷⁶ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

⁷⁷ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

⁷⁸ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

⁷⁹ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

⁸⁰ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

⁸¹ tn Grk “because.” “I ask you this” is supplied for the sake of English.

⁸² tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

⁸³ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

⁸⁴ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

⁸⁵ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

⁸⁶ sn See the note on Pharisees in 5:17.

⁸⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁸ tn Grk “and reclined at table,” as 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.

⁸⁹ tn Grk “you are witnesses and approve of.”

⁹⁰ tn Or “forefathers”; Grk “fathers.”

⁹¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

⁹² tn “Their,” i.e., the prophets.

⁹³ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

⁹⁴ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

⁹⁵ tn Or “foundation.” However, this does not suggest a time to the modern reader.

⁹⁶ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

⁹⁷ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

⁹⁸ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

⁹⁹ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

¹⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

¹⁰¹ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

¹⁰² tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

¹⁰³ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

¹⁰⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁰⁶ 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.”

¹⁰⁷ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

¹⁰⁸ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

¹⁰⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹¹⁰ 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).

¹¹¹ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

¹¹² tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

¹¹³ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

¹¹⁴ sn This statement links the parable to the theme of 15:6, 9.

¹¹⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

¹¹⁶ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

¹¹⁷ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

¹¹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

¹¹⁹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹²⁰ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

¹²¹ sn The passive refers to the welcome of heaven.

¹²² tn Grk “eternal tents” (as dwelling places).

¹²³ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

¹²⁴ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

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

¹²⁶ tn Or “as it happened.”

¹²⁷ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

¹²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

¹²⁹ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

¹³⁰ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

¹³¹ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

¹³² tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

¹³³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

¹³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

¹³⁵ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

¹³⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

¹³⁷ 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.

¹³⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

¹³⁹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

¹⁴⁰ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

¹⁴¹ tn Grk “when.”

¹⁴² tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

¹⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁴ tn Grk “in the temple.”

¹⁴⁵ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

¹⁴⁶ tn Grk “at the mountain called ‘of Olives.’”

sn See the note on the phrase Mount of Olives in 19:29.

¹⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

¹⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁹ 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]).

¹⁵⁰ tn Grk “But you are not thus.”

¹⁵¹ tn Or “the ruler.”

¹⁵² sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

¹⁵³ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

¹⁵⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁵ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

¹⁵⁶ 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).

¹⁵⁷ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

¹⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

¹⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

¹⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

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