¹ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

³ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

⁴ tn Grk “Thus.”

⁵ tn Grk “in the days.”

⁶ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

⁷ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

⁸ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

⁹ tn Grk “this one.”

¹⁰ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

¹¹ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

¹² tn Or “ancestor.”

¹³ tn See the note on the word “servant” in v. 38.

¹⁴ tn Grk “for behold.”

¹⁵ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

¹⁶ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹⁸ tn Grk “he said to them.”

¹⁹ tn Grk “Why is it that you were looking for me?”

²⁰ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

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

²² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

²³ tn Or “was submitting.”

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

²⁵ tn Or “all these words.”

²⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

²⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

²⁸ sn See the note on tetrarch in 3:1.

²⁹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

³⁰ tn Or “immoralities.”

³¹ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

³² tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

³³ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

³⁴ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

³⁵ tn Or “gazing at,” “staring at.”

³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

³⁷ sn See the note on synagogues in 4:15.

³⁸ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

⁴⁰ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

⁴¹ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

⁴² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

⁴³ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

⁴⁵ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

⁴⁶ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

sn The note that this happened immediately shows the speed and totality of the recovery.

⁴⁷ tn The imperfect verb has been translated ingressively.

⁴⁸ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

⁴⁹ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

⁵¹ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

⁵² tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵³ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

⁵⁴ sn See the note on tax collectors in 3:12.

⁵⁵ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

⁵⁶ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

⁵⁷ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

⁵⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

⁶⁰ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

⁶¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁶² sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

⁶³ tn Grk “Now it happened that in.” 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.

⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁵ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

⁶⁶ sn This is the only time all night prayer is mentioned in the NT.

⁶⁷ tn This is an objective genitive, so prayer “to God.”

⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁹ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

⁷⁰ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

⁷¹ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

⁷² sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

⁷³ tn Grk “and does them.”

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

⁷⁵ tn The participle ἀκούσας (akousas) has been taken temporally.

⁷⁶ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

⁷⁷ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

⁷⁸ sn See the note on Pharisees in 5:17.

⁷⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁰ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

⁸¹ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁸² tn Grk “And it happened that some time.” 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.

⁸³ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

⁸⁴ tn Or “cities.”

⁸⁵ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

⁸⁶ 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.

⁸⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁸ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁹ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

⁹⁰ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

⁹¹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

⁹² tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

⁹³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

⁹⁴ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

⁹⁵ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

⁹⁶ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

⁹⁷ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

⁹⁸ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

⁹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁰ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

¹⁰¹ tn Grk “your house.”

¹⁰² tn Or “describe.”

¹⁰³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

¹⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

¹⁰⁵ tn Or “city.”

¹⁰⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

¹⁰⁷ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

¹⁰⁸ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

¹⁰⁹ sn See the note on synagogues in 4:15.

¹¹⁰ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

¹¹¹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

¹¹² tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

¹¹³ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

¹¹⁴ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

¹¹⁵ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

¹¹⁶ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

¹¹⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹¹⁹ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

¹²⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

¹²¹ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

¹²² sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

¹²³ sn See the note on tetrarch in 3:1.

¹²⁴ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

¹²⁵ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

¹²⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁷ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

¹²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁰ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

tn Or “city.”

¹³¹ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

¹³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³³ 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.

¹³⁴ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

¹³⁵ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

¹³⁶ sn This is a parenthetical note by the author.

¹³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁸ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

¹³⁹ tn Grk “And it happened that.” 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 not been translated because of differences between Greek and English style.

¹⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴¹ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

¹⁴² tn Grk “the disciples were with him, and he asked them, saying.”

¹⁴³ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

¹⁴⁴ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

¹⁴⁵ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

¹⁴⁶ tn This verb means “to have regard for”; see Luke 1:48.

¹⁴⁷ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

¹⁴⁸ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

¹⁴⁹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

¹⁵⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵¹ tn Grk “sent messengers before his face,” an idiom.

¹⁵² tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵³ tn Or “to prepare (things) for him.”

¹⁵⁴ tn Here δέ (de) has not been translated.

¹⁵⁵ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

¹⁵⁶ tn Grk “to thrust out.”

¹⁵⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁵⁸ tn The referent of the expression “a stronger man” is Jesus.

¹⁵⁹ tn Grk “stronger man than he attacks.”

¹⁶⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

¹⁶¹ tn Grk “on which he relied.”

¹⁶² tn Or “and distributes.”

¹⁶³ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

¹⁶⁴ tn Grk “And it happened that as.” 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.

¹⁶⁵ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

¹⁶⁶ tn For this term see L&N 8.69.

¹⁶⁷ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

¹⁶⁸ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁶⁹ tn Or “terribly.”

¹⁷⁰ tn For this term see L&N 33.183.

¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

¹⁷³ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

¹⁷⁴ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

¹⁷⁵ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

¹⁷⁶ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

¹⁷⁷ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

¹⁷⁸ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁷⁹ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

¹⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸¹ tn Grk “he”; the referent has been specified in the translation for clarity.

¹⁸² sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

¹⁸³ tn Here δέ (de) has not been translated.

¹⁸⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁵ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

¹⁸⁶ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

¹⁸⁷ 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.

¹⁸⁸ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁹ tn Or “dinner.”

¹⁹⁰ tn See the note on the word “slave” in 7:2.

¹⁹¹ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

¹⁹² tn The participle θέντος (qentos) has been taken temporally.

¹⁹³ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁹⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁹⁵ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

¹⁹⁶ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

¹⁹⁷ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁸ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

¹⁹⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

²⁰⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²⁰² tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

²⁰³ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

²⁰⁴ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

²⁰⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²⁰⁶ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

²⁰⁷ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

²⁰⁸ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

²⁰⁹ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

²¹⁰ sn This statement links the parable to the theme of 15:6, 9.

²¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

²¹² tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

²¹³ tn See note on the phrase “fattened calf” in v. 23.

²¹⁴ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

²¹⁵ tn Or “necessary.”

²¹⁶ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

²¹⁷ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

²¹⁸ tn Here δέ (de) has not been translated.

²¹⁹ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

²²⁰ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

²²¹ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

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

²²³ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

²²⁴ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

²²⁵ sn The question “Where, Lord?” means, “Where will the judgment take place?”

²²⁶ tn Or “corpse.”

²²⁷ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

²²⁸ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

²²⁹ tn Here δέ (de) has not been translated.

²³⁰ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

²³¹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

²³² sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

²³³ sn That is, those who were at the front of the procession.

²³⁴ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

²³⁵ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

²³⁶ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

²³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²³⁸ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

²³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴⁰ tn The word “too” has been supplied for stylistic reasons.

²⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

²⁴² sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

²⁴³ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁴ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

²⁴⁵ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

²⁴⁶ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

²⁴⁷ sn On today here and in v. 9, see the note on today in 2:11.

²⁴⁸ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

²⁴⁹ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

²⁵⁰ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

²⁵¹ tn See the note on the word “slave” in 7:2.

²⁵² sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

²⁵³ tn Grk “to everyone who has, he will be given more.”

sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

²⁵⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

²⁵⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

²⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

²⁵⁷ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

²⁵⁸ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

²⁵⁹ sn The leasing of land to tenant farmers was common in this period.

²⁶⁰ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

²⁶¹ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

²⁶² tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

²⁶³ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

²⁶⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

²⁶⁵ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

²⁶⁶ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

²⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁶⁸ tn Grk “in the temple.”

²⁶⁹ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

²⁷⁰ tn Grk “at the mountain called ‘of Olives.’”

sn See the note on the phrase Mount of Olives in 19:29.

²⁷¹ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

²⁷² sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

²⁷³ tn Or “with the lawless.”

sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

²⁷⁴ tn Grk “is having its fulfillment.”

²⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁷⁷ tn Grk “went.”

²⁷⁸ sn See the note on the Mount of Olives in Luke 19:29.

²⁷⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

²⁸⁰ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁸¹ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

²⁸² tn This is a first class condition in the Greek text.

²⁸³ 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.

²⁸⁴ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

²⁸⁵ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²⁸⁶ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

²⁸⁷ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

²⁸⁸ tn Grk “beginning from Galilee until here.”

²⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹⁰ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

²⁹¹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

²⁹² sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

²⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹⁴ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

²⁹⁵ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

²⁹⁶ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

²⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

²⁹⁸ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

²⁹⁹ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

³⁰⁰ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.