¹ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

² tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

³ sn As is typical with Luke the timing is approximate (about three months), not specific.

⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

⁷ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

⁸ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

⁹ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

¹⁰ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹² tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

¹³ 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.

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

¹⁵ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

¹⁸ tn Or “preaching the gospel.”

sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

¹⁹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

²⁰ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²² sn The healing took place immediately.

²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵ tn This is a distributive use of κατά (kata); see L&N 83:12.

²⁶ tn Or “cities.”

²⁷ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁹ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

³⁰ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³³ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

³⁴ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

³⁵ tn The word “other” is implied in the context.

³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁸ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁹ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

⁴⁰ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴² sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

⁴³ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

⁴⁴ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁶ tn Grk “all the trees.”

⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁸ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

⁴⁹ tn Grk “Iscariot, being of the number of the twelve.”

⁵⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

⁵¹ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

⁵² sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

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

⁵⁴ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

⁵⁵ tn See the note on the word “slave” in 7:2.

⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁸ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

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

⁶⁰ 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.

⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶² sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

⁶³ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

⁶⁴ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.