¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “walking in” (an idiom for one’s lifestyle).

sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

³ tn The predicate adjective has the effect of an adverb here (BDF §243).

⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁵ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

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

⁸ tn Grk “had magnified his mercy with her.”

⁹ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

¹⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

¹¹ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

¹² sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

¹³ tn Grk “what he might wish to call him.”

¹⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵ sn The writing tablet requested by Zechariah would have been a wax tablet.

¹⁶ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

¹⁷ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

¹⁸ tn Or “a feeding trough.”

¹⁹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

²⁰ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

²¹ tn Grk “pondered in their hearts.”

²² tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

²³ 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.

²⁴ sn A quotation from Ps 91:12.

²⁵ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

²⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

²⁷ sn In the Greek text, this term is in an emphatic position.

²⁸ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

²⁹ tn Grk “then in those days.”

³⁰ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

³¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

³² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

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

³⁴ tn Here δέ (de) has not been translated.

³⁵ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

³⁶ tn Or “city.”

³⁷ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

³⁸ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

³⁹ tn Or “accomplish,” “bring to completion.”

⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴¹ tn Grk “Now it happened that on.” 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.

⁴² tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

⁴⁴ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

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

⁴⁷ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

⁴⁸ tn Or “and let him go.”

⁴⁹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

⁵⁰ tn Grk “lest they also come.”

⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁵³ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

⁵⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁵⁵ sn See Luke 6:24-26.

⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁷ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

⁵⁸ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

⁵⁹ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

⁶⁰ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

⁶¹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁴ tn Or “should pray at all times” (L&N 67.88).

⁶⁵ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

⁶⁶ tn Grk “He”; the referent has been specified in the translation for clarity.

⁶⁷ tn Grk “and despised.” This is a second parable with an explanatory introduction.

⁶⁸ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

⁶⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

⁷² sn See Zech 9:9.

⁷³ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

⁷⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷⁵ tn Grk “they did not find the thing that they might do.”

⁷⁶ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

⁷⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

⁷⁸ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

⁷⁹ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

⁸⁰ 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.

⁸¹ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

⁸² tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

⁸³ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

⁸⁵ tn Here δέ (de) has not been translated.

⁸⁶ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

⁸⁷ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

⁸⁹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

⁹⁰ tn Grk “He said to them.”

⁹¹ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

⁹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹³ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

⁹⁴ tn Grk “from his own mouth” (an idiom).

⁹⁵ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

⁹⁶ tn Grk “at enmity with each other.”

⁹⁷ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

⁹⁸ sn An allusion to Hos 10:8 (cf. Rev 6:16).

⁹⁹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

¹⁰⁰ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

¹⁰¹ tn This pronoun is somewhat emphatic.

¹⁰² tn This translates a καί (kai, “and”) that has clear sequential force.

¹⁰³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁴ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.