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

² tn Grk “behold.”

³ 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.

⁴ tn Grk “let this be to me.”

⁵ 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.

⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

⁸ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

⁹ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

¹⁰ tn Or “what manner of child will this one be?”

¹¹ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

¹² tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

¹³ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹⁶ tn Or “was submitting.”

¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹⁸ tn Or “all these words.”

¹⁹ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

²⁰ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

²¹ tn “River” is not in the Greek text but is supplied for clarity.

²² sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

²³ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

²⁴ tn Or “desert.”

²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

²⁶ tn Grk “he.”

²⁷ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

²⁸ tn “A high place” is not in the Greek text but has been supplied for clarity.

²⁹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

³⁰ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

³¹ tn Or “gazing at,” “staring at.”

³² tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

³³ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

³⁴ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

³⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

³⁶ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

³⁷ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

³⁸ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

³⁹ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

⁴⁰ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴³ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

⁴⁴ 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.

⁴⁵ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

⁴⁶ 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).

⁴⁷ 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.

⁴⁸ sn See the note on today in 2:11.

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

⁵⁰ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵² tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁴ 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.

⁵⁵ 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.

⁵⁶ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

⁵⁷ sn See the note on Pharisees in 5:17.

⁵⁸ 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).

⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁰ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

⁶¹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

⁶² sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

⁶³ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁵ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁶⁶ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

⁶⁷ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

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

⁶⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁷⁰ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

⁷¹ sn See the note on synagogues in 4:15.

⁷² tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

⁷³ tn This verb is an imperfect tense, commonly used by Luke for vividness.

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

⁷⁵ tn Grk “said.”

⁷⁶ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

⁷⁷ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

⁷⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁹ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

⁸⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸² tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

tn Or “city.”

⁸³ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

⁸⁴ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

⁸⁵ sn This is a parenthetical note by the author.

⁸⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁷ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

⁸⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁹ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

⁹⁰ tn Grk “to come after me.”

⁹¹ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

⁹² sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

⁹³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁹⁴ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

⁹⁵ tn This verb means “to have regard for”; see Luke 1:48.

⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁷ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁰ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

¹⁰¹ tn Or “do not be anxious.”

¹⁰² tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

¹⁰³ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

¹⁰⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰⁵ tn Grk “he”; the referent has been specified in the translation for clarity.

¹⁰⁶ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

¹⁰⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

¹⁰⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

¹⁰⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

¹¹⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

¹¹¹ tn Or “bondage”; Grk “bond.”

¹¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

¹¹³ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

¹¹⁴ tn Grk “and recline 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

¹¹⁵ 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.

¹¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁸ tn Grk “those who were invited.”

¹¹⁹ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

¹²⁰ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹²¹ sn You will be blessed. God notes and approves of such generosity.

¹²² sn The passive verb will be repaid looks at God’s commendation.

¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹²⁵ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

¹²⁶ tn Grk “drachma.”

¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

¹²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁹ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

¹³⁰ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

¹³¹ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³² tn The words “he is” here and in the following clause are understood and have been supplied from the context.

¹³³ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

¹³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁵ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

¹³⁶ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

¹³⁷ sn The question “Where, Lord?” means, “Where will the judgment take place?”

¹³⁸ tn Or “corpse.”

¹³⁹ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

¹⁴⁰ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

¹⁴¹ 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.

¹⁴² tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

¹⁴³ tn Grk “behold.”

¹⁴⁴ 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.’”

¹⁴⁵ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

¹⁴⁶ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

¹⁴⁷ 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).

¹⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

¹⁴⁹ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

¹⁵⁰ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

¹⁵¹ sn The leasing of land to tenant farmers was common in this period.

¹⁵² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵³ tn Grk “my beloved son.” See comment at Luke 3:22.

sn The owner’s decision to send his one dear son represents God sending Jesus.

¹⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

¹⁵⁵ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

¹⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁷ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

¹⁵⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

¹⁵⁹ 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.

¹⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶² tn Grk “went.”

¹⁶³ sn See the note on the Mount of Olives in Luke 19:29.

¹⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁵ tn Or “seized” (L&N 37.109).

¹⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶⁷ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

¹⁶⁸ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

¹⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁰ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

¹⁷¹ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

¹⁷² tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

¹⁷³ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

¹⁷⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

¹⁷⁵ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

¹⁷⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁷ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

¹⁷⁸ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

¹⁷⁹ 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.

¹⁸⁰ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

¹⁸¹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

¹⁸² tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

¹⁸³ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

¹⁸⁴ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

¹⁸⁵ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

¹⁸⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁷ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

¹⁸⁸ 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).

¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹² sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

¹⁹³ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.