¹ tn Grk “behold.”

² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

³ tn Or “has conceived.”

⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

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 Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

¹² sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

¹³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

¹⁴ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

¹⁵ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

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

¹⁷ 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”).

¹⁸ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

¹⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁰ 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.

²¹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

²² tn Or “forefathers”; Grk “fathers.”

²³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

²⁴ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

²⁵ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

²⁶ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

²⁷ tn Grk “before your face” (an idiom).

²⁸ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

²⁹ tn Grk “your house.”

³⁰ tn Or “describe.”

³¹ 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.

³² tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

³³ tn Or “city.”

³⁴ 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.

³⁵ 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).

³⁶ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

³⁷ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

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

³⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁴⁰ 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.

⁴¹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

⁴² tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

⁴³ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁴ tn Grk “all those who do not receive you.”

⁴⁵ tn Or “city.”

⁴⁶ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

⁴⁷ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

⁴⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

⁴⁹ tn Or “faithless.”

sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

⁵⁰ tn Grk “how long.”

⁵¹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

⁵² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

⁵³ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

⁵⁴ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

⁵⁵ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

⁵⁶ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

⁵⁷ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

⁵⁸ tn Or “city.”

⁵⁹ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

⁶⁰ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

⁶¹ 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).

⁶² tn Grk “you are witnesses and approve of.”

⁶³ tn Or “forefathers”; Grk “fathers.”

⁶⁴ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

⁶⁵ tn “Their,” i.e., the prophets.

⁶⁶ 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.

⁶⁷ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

⁶⁸ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

sn See the note on synagogues in 4:15.

⁶⁹ tn Grk “and the,” 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.

⁷⁰ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

⁷¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

⁷² 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).

⁷³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁵ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

⁷⁶ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

⁷⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

⁷⁸ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

⁷⁹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

⁸⁰ sn See note on the phrase “fattened calf” in v. 23.

⁸¹ tn Or “necessary.”

⁸² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

⁸³ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

⁸⁴ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

⁸⁵ 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.

⁸⁶ 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.

⁸⁷ 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.

⁸⁸ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

⁸⁹ 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.

⁹⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

⁹¹ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

⁹² sn On today here and in v. 9, see the note on today in 2:11.

⁹³ 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.

⁹⁴ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

⁹⁵ tn Grk “behold.”

⁹⁶ 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.’”

⁹⁷ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

⁹⁸ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

⁹⁹ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

¹⁰⁰ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

¹⁰¹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

¹⁰² sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

¹⁰³ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

¹⁰⁴ tn Grk “and wisdom.”

¹⁰⁵ 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.

¹⁰⁶ 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.

¹⁰⁷ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.