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 the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

⁸ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

⁹ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

¹⁰ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

¹¹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

¹² tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹³ sn On Nazareth see Luke 1:26.

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

¹⁴ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

¹⁵ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

¹⁶ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

¹⁷ tn Or “family,” “lineage.”

¹⁸ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰ tn Or “and friends.” See L&N 28.30 and 34.17.

²¹ tn Grk “And soldiers.”

²² tn Grk “And what should we ourselves do?”

²³ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

²⁴ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

²⁵ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

²⁶ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

²⁷ tn Grk “of whom I am not worthy.”

sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

²⁸ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

²⁹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

³⁰ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

³¹ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

³² sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

³³ tn Grk “And the devil.”

³⁴ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

³⁵ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

³⁶ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

³⁷ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

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

³⁹ tn This imperfect verb has been translated as an ingressive imperfect.

⁴⁰ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

⁴¹ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

⁴² tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁴ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

⁴⁵ 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.

⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁷ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

⁴⁸ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

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

⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵¹ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

⁵⁴ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

⁵⁵ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

⁵⁶ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

⁵⁷ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

⁵⁸ sn On the phrase as Moses commanded see Lev 14:1-32.

⁵⁹ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

⁶⁰ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

⁶¹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

⁶² tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

⁶³ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

⁶⁴ tn Grk “to your house.”

⁶⁵ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

⁶⁶ tn Grk “and took.”

⁶⁷ tn Grk “the bread of presentation.”

sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

⁶⁸ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

⁶⁹ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

⁷⁰ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

sn See 1 Sam 21:1-6.

⁷¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

⁷² sn See the note on Pharisees in 5:17.

⁷³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

⁷⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

⁷⁷ tn Or “in return.”

⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

⁷⁹ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

⁸⁰ sn That is, “sons of God.”

⁸¹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

⁸² 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.

⁸³ 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.

⁸⁴ tn Here δέ (de) has not been translated.

⁸⁵ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

⁸⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

⁸⁷ 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.

⁸⁸ 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).

⁸⁹ tn That is, carried out for burial. This was a funeral procession.

⁹⁰ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

⁹¹ 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.

⁹² tn Or “city.”

⁹³ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

⁹⁴ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

⁹⁵ sn The same verb has been translated “inform” in 7:18.

⁹⁶ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

⁹⁷ 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.

⁹⁸ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

⁹⁹ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

¹⁰⁰ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

¹⁰¹ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

¹⁰² tn Or “a squall.”

¹⁰³ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

¹⁰⁴ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

¹⁰⁵ tn Here δέ (de) has not been translated.

¹⁰⁶ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁰⁷ tn The double vocative shows great emotion.

¹⁰⁸ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

¹⁰⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

¹¹⁰ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹² tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

¹¹³ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

¹¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁵ tn Or “to depart from them.”

¹¹⁶ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

¹¹⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

¹¹⁸ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

¹¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹²⁰ tn Grk “and John,” 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.

¹²¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

¹²² tn Here δέ (de) has not been translated.

¹²³ tn Grk “said.”

¹²⁴ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

¹²⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

¹²⁶ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

¹²⁷ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

¹²⁸ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

¹²⁹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

¹³⁰ tn Grk “and behold, a.” 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. 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).

¹³¹ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

¹³² sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

¹³³ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

¹³⁴ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

¹³⁵ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

¹³⁶ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

¹³⁷ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

¹³⁸ tn Grk “And after these things.” Here δέ (de) has not been translated.

¹³⁹ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

¹⁴⁰ tn Or “city.”

¹⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴² tn Grk “two denarii.”

sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

¹⁴³ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

¹⁴⁴ tn Grk “And it happened that while.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁴⁷ sn John refers to John the Baptist.

¹⁴⁸ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁰ tn Grk “Who among you will have a friend and go to him.”

¹⁵¹ tn Grk “he will go to him.”

¹⁵² tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

¹⁵³ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

¹⁵⁴ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

¹⁵⁵ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

¹⁵⁶ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

¹⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁵⁸ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

¹⁵⁹ tn Grk “And it happened that when.” 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. Here δέ (de) has not been translated either.

¹⁶⁰ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

¹⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶² tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

¹⁶³ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

¹⁶⁴ tn This is a first class condition in the Greek text.

¹⁶⁵ tn Grk “grass in the field.”

¹⁶⁶ tn Grk “which is in the field today.”

¹⁶⁷ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

¹⁶⁸ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

¹⁶⁹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

¹⁷⁰ sn An ancient wedding celebration could last for days (Tob 11:18).

¹⁷¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

¹⁷² tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

¹⁷³ tn Grk “should say in his heart.”

¹⁷⁴ tn Or “is taking a long time.”

¹⁷⁵ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

¹⁷⁶ tn The word “other” is not in the Greek text, but is implied.

¹⁷⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

¹⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷⁹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

¹⁸⁰ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

¹⁸¹ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

¹⁸² tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁴ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

¹⁸⁵ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

¹⁸⁶ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

¹⁸⁷ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

¹⁸⁸ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

¹⁸⁹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

¹⁹⁰ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

¹⁹¹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

¹⁹² tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

¹⁹³ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

¹⁹⁴ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

¹⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

¹⁹⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

¹⁹⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

¹⁹⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

¹⁹⁹ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

²⁰⁰ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

²⁰¹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

²⁰² sn The percentage of reduction may not be as great because of the change in material.

²⁰³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁴ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

²⁰⁵ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

²⁰⁶ tn Grk “sons” (an idiom).

²⁰⁷ tn Grk “with their own generation.”

²⁰⁸ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

²⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

²¹⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

²¹¹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

²¹² sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

²¹³ tn Or “in terrible pain” (L&N 24.92).

²¹⁴ sn Fire in this context is OT imagery; see Isa 66:24.

²¹⁵ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

²¹⁶ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

²¹⁷ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

²¹⁸ sn See the note on Pharisees in 5:17.

²¹⁹ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

²²⁰ 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.

²²¹ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

²²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²³ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

²²⁴ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

²²⁵ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

²²⁶ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

²²⁷ sn See Luke 14:33.

²²⁸ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

²²⁹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

²³⁰ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

²³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

²³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²³⁴ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

²³⁵ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

²³⁶ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

²³⁷ 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).

²³⁸ sn See the note on the name Mount of Olives in v. 29.

²³⁹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

²⁴⁰ 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.”

²⁴¹ sn See 2:13, 20; Acts 2:47; 3:8-9.

²⁴² tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

²⁴³ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

²⁴⁴ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

²⁴⁵ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

²⁴⁶ tn Grk “from the fruit of the vineyard.”

²⁴⁷ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

²⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴⁹ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

²⁵⁰ tn Grk “tried to lay hands on him.”

²⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵³ tn Grk “righteous,” but in this context the point is their false sincerity.

²⁵⁴ tn Grk “so that they might catch him in some word.”

²⁵⁵ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

²⁵⁶ tn Grk “But that the dead are raised even Moses revealed.”

²⁵⁷ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

²⁵⁸ sn A quotation from Exod 3:6.

²⁵⁹ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

²⁶⁰ 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.”

²⁶¹ 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.

²⁶² tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

²⁶³ tn Or possibly “beggar’s bag” (L&N 6.145).

²⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶⁵ 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).

²⁶⁶ tn Here δέ (de) has not been translated.

²⁶⁷ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

²⁶⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

²⁶⁹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

²⁷⁰ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

²⁷¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

²⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷⁴ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

²⁷⁵ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

²⁷⁶ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

²⁷⁷ 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.”

²⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷⁹ tn This translates the Greek term ἀνήρ (anhr).

²⁸⁰ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

²⁸¹ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

²⁸² sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

²⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸⁴ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

²⁸⁵ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.