¹ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

² tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁴ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

⁵ sn I have not come is another commission statement by Jesus; see 4:43-44.

⁶ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

⁷ tn Here δέ (de) has not been translated.

⁸ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

⁹ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

¹⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

¹¹ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

¹² tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

¹³ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁵ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

¹⁶ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹⁷ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

¹⁸ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

¹⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

²⁰ tn This is an imperfect tense verb.

²¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

²² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

²³ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

²⁴ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

²⁵ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

²⁶ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

²⁷ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

²⁸ tn Grk “similarly.”

²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁰ tn Grk “said,” but what follows is a question.

³¹ 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.

³² sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

³³ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁴ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁵ 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.

³⁶ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

³⁷ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

³⁸ tn Or “dinner.”

³⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁰ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

⁴¹ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

⁴² tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

⁴⁴ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

⁴⁵ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

⁴⁶ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁴⁷ tn Grk “out of your own mouth” (an idiom).

⁴⁸ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

⁴⁹ tn Or “exacting,” “harsh,” “hard.”

⁵⁰ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵¹ tn Grk “these.”

⁵² sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

⁵³ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

⁵⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

⁵⁵ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

⁵⁶ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

⁵⁷ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

⁵⁸ 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.

⁵⁹ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”