¹ tn Grk “behold.”

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

³ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

⁴ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

⁵ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

⁶ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

⁷ sn See the note on Pharisees in 5:17.

⁸ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

⁹ 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.

¹⁰ 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.

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

¹² 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.

¹³ 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.

¹⁴ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

¹⁵ sn See the note on Pharisees in 5:17.

¹⁶ 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).

¹⁷ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

¹⁸ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

¹⁹ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

²⁰ tn Here δέ (de) has not been translated.

²¹ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

²² tn Or “do not notice.”

²³ 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).

²⁴ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

²⁵ 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.

²⁶ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

²⁷ 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).

²⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³⁰ 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.

³¹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

³² tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

³³ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁴ tn Grk “all those who do not receive you.”

³⁵ tn Or “city.”

³⁶ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

³⁷ 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.

³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁹ 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.

⁴⁰ tn Grk “the disciples were with him, and he asked them, saying.”

⁴¹ 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.

⁴² tn Or “destroy.”

⁴³ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

sn An allusion to 2 Kgs 1:10, 12, 14.

⁴⁴ tn Here δέ (de) has not been translated.

⁴⁵ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

⁴⁶ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

⁴⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

⁴⁸ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁰ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

⁵¹ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

⁵² tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁵³ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

⁵⁴ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

⁵⁵ tn This recalls the verb of the earlier reply in v. 28.

⁵⁶ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

⁵⁷ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

tn Or “into a time of testing.”

sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

⁵⁸ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

⁵⁹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁶⁰ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

⁶¹ 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.

⁶² 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.

⁶³ 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.”

⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁵ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

⁶⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁸ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

⁶⁹ tn Or “do not be anxious.”

⁷⁰ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

⁷¹ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

⁷² tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

⁷³ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

⁷⁴ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

⁷⁵ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

⁷⁶ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

⁷⁷ tn Here δέ (de) has not been translated.

⁷⁸ 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.

⁷⁹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁸⁰ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

⁸¹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

⁸² sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

⁸³ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

⁸⁴ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

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

⁸⁶ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

⁸⁷ 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.

⁸⁸ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁹ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

⁹⁰ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

⁹¹ tn See the note on the word “slave” in 7:2.

⁹² 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.

⁹³ 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).

⁹⁴ tn The imperfect is intense in this context, suggesting an ongoing attitude.

⁹⁵ tn Grk “this one” (somewhat derogatory in this context).

⁹⁶ tn Or “to rule.”

⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁸ tn Grk “my beloved son.” See comment at Luke 3:22.

sn The owner’s decision to send his one dear son represents God sending Jesus.

⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

¹⁰⁰ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

¹⁰¹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

¹⁰² 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).

¹⁰³ 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.

¹⁰⁴ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

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

¹⁰⁵ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

¹⁰⁶ tn Here δέ (de) has not been translated.

¹⁰⁷ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

¹⁰⁸ tn Or “They were extremely afraid.”

¹⁰⁹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

¹¹⁰ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

¹¹¹ 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.

¹¹² 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.

¹¹³ 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.