¹ tn Grk “And it happened that when.” 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.

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

³ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

⁴ tn Or “A voice.”

⁵ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

⁶ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

⁷ tn Grk “And soldiers.”

⁸ tn Grk “And what should we ourselves do?”

⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

¹⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

¹¹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

¹² tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

¹³ tn Grk “of whom I am not worthy.”

sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

¹⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

¹⁵ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

¹⁶ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

¹⁷ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

¹⁸ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

tn Or “with you I am well pleased.”

sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

¹⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰ tn This imperfect verb has been translated as an ingressive imperfect.

²¹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

²² sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

²³ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁵ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

²⁶ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁹ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

³² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

³³ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

³⁴ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

³⁵ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁶ sn On the phrase as Moses commanded see Lev 14:1-32.

³⁷ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

³⁸ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

³⁹ tn Grk “having soldiers under me.”

⁴⁰ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

⁴¹ 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.

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

⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁴ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

⁴⁵ tn This question is repeated word for word from v. 19.

⁴⁶ tn Grk “They are like children sitting…and calling out…who say.”

⁴⁷ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

⁴⁸ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

⁵⁰ tn Grk “when it grew, after it grew.”

⁵¹ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

⁵² tn Grk “said these things.”

⁵³ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

⁵⁴ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

⁵⁵ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

⁵⁶ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

⁵⁷ tn Grk “Now it happened that one.” 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 either.

⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁹ sn A boat that held all the disciples would be of significant size.

⁶⁰ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶² sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

⁶³ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

⁶⁴ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

⁶⁵ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

⁶⁶ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

⁶⁷ tn Grk “And it happened that while.” 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 been translated as “now” to indicate the transition to a new topic.

⁶⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷⁰ sn John refers to John the Baptist.

⁷¹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷³ tn Grk “Who among you will have a friend and go to him.”

⁷⁴ tn Grk “he will go to him.”

⁷⁵ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

⁷⁶ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

⁷⁷ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁹ tn Grk “said.”

⁸⁰ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

⁸¹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

⁸² tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

⁸³ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁵ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

⁸⁶ sn See the note on Pharisees in 5:17.

⁸⁷ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

⁸⁸ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

⁸⁹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

⁹⁰ tn The direct object (“you”) is understood.

⁹¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

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

⁹³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

⁹⁴ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

⁹⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

⁹⁶ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

⁹⁷ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

⁹⁸ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

⁹⁹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

¹⁰⁰ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

¹⁰¹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

¹⁰² tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

¹⁰³ tn Or “It is not useful” (L&N 65.32).

¹⁰⁴ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

¹⁰⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

¹⁰⁶ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

¹⁰⁷ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

¹⁰⁸ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

¹⁰⁹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

¹¹⁰ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

¹¹¹ tn Grk “one coin.”

¹¹² tn Grk “and sweep,” 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.

¹¹³ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

¹¹⁴ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

¹¹⁵ tn Grk “between us and you.”

¹¹⁶ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

¹¹⁷ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

¹¹⁸ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

¹¹⁹ tn Grk “Who among you, having a slave… would say to him.”

¹²⁰ tn See the note on the word “slave” in 7:2.

¹²¹ tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.

¹²² tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

¹²³ sn See the note on Pharisees in 5:17.

¹²⁴ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

¹²⁵ 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.

¹²⁶ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁸ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

¹²⁹ sn See Luke 14:33.

¹³⁰ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

¹³¹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

¹³² sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

¹³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹³⁷ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

¹³⁸ tn Grk “They will raze you to the ground.”

sn The singular pronoun you refers to the city of Jerusalem personified.

¹³⁹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

¹⁴⁰ sn (Not) one stone on top of another is an idiom for total destruction.

¹⁴¹ tn Grk “leave stone on stone.”

¹⁴² tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

¹⁴³ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

¹⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁵ tn Grk “the temple.”

¹⁴⁶ tn Or “preaching.”

¹⁴⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁴⁸ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

¹⁴⁹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

¹⁵⁰ tn Grk “drew near.”

¹⁵¹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

¹⁵² tn This term also appears in v. 2.

¹⁵³ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

¹⁵⁴ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

¹⁵⁵ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

¹⁵⁶ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

¹⁵⁷ tn This is a first class condition in the Greek text.

¹⁵⁸ 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.

¹⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁰ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

¹⁶¹ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

¹⁶² tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

¹⁶³ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

tn Or “laid to rest.”

¹⁶⁴ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

¹⁶⁵ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

¹⁶⁶ tn Grk “in it” (referring to the city of Jerusalem).

¹⁶⁷ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

¹⁶⁸ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.