¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “behold.”

³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

⁵ tn Grk “and for a sign of contradiction.”

⁶ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸ tn Or “and friends.” See L&N 28.30 and 34.17.

⁹ tn Grk “And soldiers.”

¹⁰ tn Grk “And what should we ourselves do?”

¹¹ 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.

¹² 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.

¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁶ tn Grk “and stood him.”

¹⁷ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

¹⁸ tn This is another first class condition, as in v. 3.

¹⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

²³ tn Or “business associates.”

²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵ sn From now on is a common Lukan expression, see Luke 1:48.

²⁶ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

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

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

²⁹ 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.

³⁰ 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.

³¹ 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.

³² 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.

³³ sn On the phrase as Moses commanded see Lev 14:1-32.

³⁴ 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.

³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁶ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

³⁷ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

³⁸ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

³⁹ tn Grk “this one” (οὗτος, Joutos).

⁴⁰ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴² sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

⁴³ tn Or “in return.”

⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

⁴⁵ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

⁴⁶ sn That is, “sons of God.”

⁴⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

⁴⁸ 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).

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

⁵⁰ tn Grk “was reclining at table.”

⁵¹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

⁵² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

⁵³ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

⁵⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

⁵⁵ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

⁵⁶ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

⁵⁷ 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.

⁵⁸ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁰ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

⁶¹ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

⁶² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁶³ tn Or “to depart from them.”

⁶⁴ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

⁶⁵ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

⁶⁶ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

⁶⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁸ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

⁷⁰ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

⁷¹ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

⁷² tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷⁴ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁷⁵ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

⁷⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

⁷⁷ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

⁷⁸ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁰ tn Grk “Who among you will have a friend and go to him.”

⁸¹ tn Grk “he will go to him.”

⁸² tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

⁸³ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

⁸⁴ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

⁸⁵ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

⁸⁶ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

⁸⁷ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

⁸⁸ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

⁸⁹ sn This is a reference to an evil spirit. See Luke 4:33.

⁹⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

⁹¹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁹³ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

⁹⁴ tn Grk “I will return to my house from which I came.”

⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

⁹⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

⁹⁷ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

⁹⁸ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

⁹⁹ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

¹⁰⁰ tn Grk “not having any part dark.”

¹⁰¹ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

¹⁰² tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

¹⁰³ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

¹⁰⁴ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

¹⁰⁵ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

¹⁰⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰⁷ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

¹⁰⁸ 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.

¹⁰⁹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁰ tn Or “administrator,” “steward” (L&N 37.39).

¹¹¹ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

¹¹² tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

¹¹³ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

¹¹⁴ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

¹¹⁵ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

¹¹⁶ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹⁸ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

¹¹⁹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹²⁰ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

¹²¹ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

¹²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

¹²³ tn Grk “the stewardship,” “the management.”

¹²⁴ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

¹²⁵ tn Grk “I do not have strength to dig; I am ashamed to beg.”

sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

¹²⁶ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

¹²⁷ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

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

¹²⁹ sn The percentage of reduction may not be as great because of the change in material.

¹³⁰ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

¹³¹ sn John refers to John the Baptist.

¹³² sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

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 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

¹³⁵ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

¹³⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

¹³⁷ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

¹³⁸ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

¹³⁹ tn Grk “after these things.”

¹⁴⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴¹ 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.

¹⁴² tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

¹⁴³ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

¹⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁵ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

¹⁴⁶ sn See Luke 14:33.

¹⁴⁷ 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.

¹⁴⁸ sn See Luke 1:50-53; 6:20-23; 14:12-14.

¹⁴⁹ 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.

¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

¹⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁵⁴ 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.

¹⁵⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁵⁸ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

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

¹⁶⁰ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

¹⁶¹ tn Grk “tried to lay hands on him.”

¹⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁴ tn Grk “righteous,” but in this context the point is their false sincerity.

¹⁶⁵ tn Grk “so that they might catch him in some word.”

¹⁶⁶ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

¹⁶⁷ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

¹⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷¹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

¹⁷² sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

¹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷⁵ tn Traditionally, “purse” (likewise in v. 36).

¹⁷⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

¹⁷⁷ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

¹⁷⁸ tn Grk “said.”

¹⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁰ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

¹⁸¹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

¹⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸³ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

¹⁸⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁷ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁹ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

¹⁹⁰ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

¹⁹¹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

¹⁹² 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.”

¹⁹³ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

¹⁹⁴ 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.

¹⁹⁵ tn Grk “in it” (referring to the city of Jerusalem).

¹⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁷ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

¹⁹⁸ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.