¹ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

² sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

⁴ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

⁶ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

⁷ tn Or “completed.”

⁸ sn On the phrase the law of the Lord see Luke 2:22-23.

⁹ tn Or “city.”

¹⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹¹ tn Here δέ (de) has not been translated.

¹² sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

¹³ tn Or “do not notice.”

¹⁴ 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).

¹⁵ sn The principle of the passage is that one produces what one is.

¹⁶ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

¹⁷ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

¹⁸ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

¹⁹ sn Cuza is also spelled “Chuza” in many English translations.

²⁰ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

²¹ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

²² tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁴ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

²⁵ 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.

²⁶ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

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

²⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

²⁸ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

²⁹ tn Grk “to trap him in a saying.”

³⁰ tn Or “amazed.”