¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

² tn Grk “were both advanced in days” (an idiom for old age).

³ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

⁴ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

⁵ tn Or “grace.”

sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

⁶ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

⁸ tn Grk “the time was fulfilled.”

⁹ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

¹⁰ tn Here δέ (de) has not been translated.

¹¹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

¹² tn Or “implored.”

¹³ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

¹⁴ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

¹⁵ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

¹⁶ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

¹⁷ tn Grk “he said.”

¹⁸ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

¹⁹ tn Grk “the one to whom he forgave more” (see v. 42).

²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²¹ tn Grk “has come to me from the road.”

²² sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

²³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

²⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

²⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

²⁶ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

²⁷ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

²⁸ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

²⁹ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

³⁰ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

³¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

³² sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

³³ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

³⁴ 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.

³⁵ tn Grk “lest they also come.”

³⁶ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

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

³⁸ 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.

³⁹ tn Grk “from his own mouth” (an idiom).

⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

⁴¹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

⁴² tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

⁴³ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

⁴⁴ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.