¹ tn Grk “behold.”

² tn Grk “I evangelize to you great joy.”

³ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

⁴ tn Grk “when the days ended.”

⁵ tn The word “home” is not in the Greek text, but has been supplied for clarity.

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

⁷ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

⁹ tn Grk “he said to them.”

¹⁰ tn Grk “Why is it that you were looking for me?”

¹¹ 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.

¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹⁴ tn Or “was submitting.”

¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹⁶ tn Or “all these words.”

¹⁷ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

¹⁸ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

¹⁹ sn See the note on tetrarch in 3:1.

²⁰ 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.

²¹ tn Or “immoralities.”

²² tn Here καί (kai) has been translated as “yet” to indicate the contrast.

²³ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

map For location see Map1 A1; JP3 F3; JP4 F3.

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

²⁵ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

²⁶ 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.

²⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

²⁸ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

²⁹ 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.

³⁰ 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.

³¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

³² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

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

³⁴ sn See the note on Pharisees in 5:17.

³⁵ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁶ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

³⁷ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁹ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

sn John refers to John the Baptist.

⁴⁰ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

⁴¹ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

⁴² sn See the note on Pharisees in 5:17.

⁴³ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

⁴⁴ tn Here the conjunction δέ (de) has been translated as contrastive.

⁴⁵ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

⁴⁶ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

⁴⁷ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

⁴⁹ tn Here δέ (de) has not been translated.

⁵⁰ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

⁵¹ tn Or “do not notice.”

⁵² sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

⁵³ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

⁵⁴ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

⁵⁵ tn Grk “were reclining at table.”

⁵⁶ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

⁵⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁸ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

⁵⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

⁶⁰ 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.

⁶¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

⁶² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶³ tn Grk “a flow of blood.”

⁶⁴ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

⁶⁵ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

⁶⁶ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁸ 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.

⁶⁹ 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).

⁷⁰ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

⁷¹ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

⁷² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

⁷³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

⁷⁴ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

⁷⁵ tn Grk “weighed down with sleep” (an idiom).

⁷⁶ tn Or “after they became fully awake,” “but they became fully awake and saw.”

⁷⁷ 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).

⁷⁸ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

⁷⁹ tn Here δέ (de) has not been translated.

⁸⁰ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

⁸¹ tn Grk “to thrust out.”

⁸² tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

⁸³ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

⁸⁴ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

⁸⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

⁸⁶ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

⁸⁷ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

⁸⁸ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

⁹⁰ tn This is at the beginning of the clause, in emphatic position in the Greek text.

⁹¹ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

⁹² tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

⁹³ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

⁹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁹⁵ tn The referent of the expression “a stronger man” is Jesus.

⁹⁶ tn Grk “stronger man than he attacks.”

⁹⁷ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

⁹⁸ tn Grk “on which he relied.”

⁹⁹ tn Or “and distributes.”

¹⁰⁰ 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.

¹⁰¹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

¹⁰² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

¹⁰³ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

sn See the note on synagogues in 4:15.

¹⁰⁴ 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.

¹⁰⁵ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

¹⁰⁶ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

¹⁰⁷ 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.

¹⁰⁸ tn Here δέ (de) has not been translated.

¹⁰⁹ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

¹¹⁰ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

¹¹¹ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

¹¹² tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

¹¹³ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

¹¹⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁵ tn Or “were put to shame.”

¹¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹¹⁷ sn Concerning all the wonderful things see Luke 7:16; 19:37.

¹¹⁸ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

¹¹⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

¹²⁰ tn Grk “and Isaac and Jacob,” 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 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.

¹²² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

¹²³ tn See the note on the word “slave” in 7:2.

¹²⁴ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

¹²⁵ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

¹²⁶ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

¹²⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

¹²⁸ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

¹²⁹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

¹³⁰ sn See note on the phrase “fattened calf” in v. 23.

¹³¹ tn Or “one small part of a letter” (L&N 33.37).

¹³² tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

¹³³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁴ tn Grk “after these things.”

¹³⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

¹³⁶ tn Grk “they.”

¹³⁷ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

¹³⁸ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

¹³⁹ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

¹⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹⁴¹ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

¹⁴² tn Grk “And this.” Here καί (kai) has not been translated.

¹⁴³ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

¹⁴⁴ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

¹⁴⁵ sn That is, those who were at the front of the procession.

¹⁴⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

¹⁴⁷ 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.

¹⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁹ tn Grk “He was trying to see who Jesus was.”

¹⁵⁰ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

¹⁵¹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

¹⁵² tn The imperfect is intense in this context, suggesting an ongoing attitude.

¹⁵³ tn Grk “this one” (somewhat derogatory in this context).

¹⁵⁴ tn Or “to rule.”

¹⁵⁵ 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).

¹⁵⁶ 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).

¹⁵⁷ tn Grk “to rule over them.”

¹⁵⁸ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

¹⁵⁹ sn Slaughter them. To reject the king is to face certain judgment from him.

¹⁶⁰ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

¹⁶¹ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

¹⁶² sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

¹⁶³ sn A quotation from Isa 56:7.

¹⁶⁴ tn Or “a hideout” (see L&N 1.57).

¹⁶⁵ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

¹⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶⁷ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

¹⁶⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

¹⁶⁹ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

¹⁷⁰ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

¹⁷¹ tn Grk “to attain to.”

¹⁷² sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

¹⁷³ tn Grk “out of what abounded to them.”

¹⁷⁴ tn Or “put in her entire livelihood.”

¹⁷⁵ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

¹⁷⁶ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

¹⁷⁷ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

¹⁷⁸ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

¹⁷⁹ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

¹⁸⁰ 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.

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

¹⁸² tn Grk “in the temple.”

¹⁸³ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

¹⁸⁴ tn Grk “at the mountain called ‘of Olives.’”

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

¹⁸⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

¹⁸⁶ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

¹⁸⁷ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

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

¹⁸⁹ tn Or “turned around.”

¹⁹⁰ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹² tn Or “seized” (L&N 37.109).

¹⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹⁴ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁶ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

¹⁹⁷ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

¹⁹⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁹ 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.

²⁰⁰ tn This is a first class condition in the Greek text.

²⁰¹ 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.

²⁰² tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

²⁰³ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²⁰⁴ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

²⁰⁵ 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.

²⁰⁶ tn Grk “beginning from Galilee until here.”

²⁰⁷ tn Or “delivered up.”

²⁰⁸ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

²⁰⁹ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

²¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹¹ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

²¹² sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

²¹³ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

²¹⁴ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

²¹⁵ tn The words “of condemnation” are not in the Greek text, but are implied.

²¹⁶ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

²¹⁷ tn Here δέ (de) has not been translated.

²¹⁸ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

²¹⁹ tn Or “They were extremely afraid.”

²²⁰ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

²²¹ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

²²² sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

²²³ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

²²⁴ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

²²⁵ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

²²⁶ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

²²⁷ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

²²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁹ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

²³⁰ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

²³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

²³² tn Grk “sending on you.”

²³³ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

²³⁴ sn The city refers to Jerusalem.

²³⁵ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).