¹ tn Grk “It happened that in the days.” 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.

² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

⁵ tn Grk “and her name was Elizabeth.”

⁶ tn Grk “a wife of the daughters of Aaron.”

sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

¹⁰ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

¹¹ tn Grk “and,” but the force is causal or explanatory in context.

¹² tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁶ tn Grk “and stood him.”

¹⁷ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

¹⁸ tn This is another first class condition, as in v. 3.

¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

²¹ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

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

²² sn See the note on synagogues in 4:15.

²³ tn Grk “according to his custom.”

²⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

²⁶ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁸ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

²⁹ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

³⁰ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

³¹ tn Here δέ (de) has not been translated.

³² sn The picture here is of a river overflowing its banks and causing flooding and chaos.

³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

³⁴ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

³⁵ tn Grk “behold.” 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).

³⁶ tn That is, carried out for burial. This was a funeral procession.

³⁷ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

³⁸ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

³⁹ tn Or “city.”

⁴⁰ tn Here δέ (de) has not been translated.

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

⁴² tn Or “desert.”

⁴³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

⁴⁴ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴⁵ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

⁴⁶ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

⁴⁸ tn Grk “when it grew, after it grew.”

⁴⁹ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

⁵⁰ tn Grk “said these things.”

⁵¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

⁵² tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

⁵³ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

⁵⁴ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵⁵ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

⁵⁶ tn This introduces a second class (contrary to fact) condition in the Greek text.

⁵⁷ tn Or “powerful deeds.”

⁵⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁵⁹ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

map For location see Map1 A1; JP3 F3; JP4 F3.

⁶⁰ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶² tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

⁶³ sn See the note on Pharisees in 5:17.

⁶⁴ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

⁶⁵ tn Or “It is not useful” (L&N 65.32).

⁶⁶ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

⁶⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

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

⁶⁹ tn Grk “after not many days.”

⁷⁰ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

⁷¹ tn Or “estate” (the same word has been translated “estate” in v. 12).

⁷² tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

⁷³ tn Grk “said.”

⁷⁴ tn This is a mixed condition, with ἄν (an) in the apodosis.

⁷⁵ tn Grk “faith as,” “faith like.”

⁷⁶ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

⁷⁷ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

⁷⁸ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

⁷⁹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

⁸⁰ sn See the note on the name Mount of Olives in v. 29.

⁸¹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

⁸² tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

⁸³ sn See 2:13, 20; Acts 2:47; 3:8-9.

⁸⁴ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

⁸⁵ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

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

⁸⁷ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

⁸⁸ tn Grk “tried to lay hands on him.”

⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁹⁰ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

⁹¹ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

⁹² sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁴ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

⁹⁵ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

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

⁹⁷ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁹ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

¹⁰⁰ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

¹⁰¹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

¹⁰² tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

tn Or “laid to rest.”

¹⁰³ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

¹⁰⁴ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.