¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

² sn On Nazareth see Luke 1:26.

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

³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

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

⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

⁶ tn Or “family,” “lineage.”

⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

⁸ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

⁹ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

¹⁰ tn Grk “the temple.”

sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

¹¹ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

¹² tn Grk “cast.”

¹³ tn Or “city.”

¹⁴ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

¹⁵ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

¹⁶ tn Or “business associates.”

¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸ sn From now on is a common Lukan expression, see Luke 1:48.

¹⁹ 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.

²⁰ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

²¹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

²² tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

²³ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

²⁴ tn Grk “to your house.”

²⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

²⁶ sn See the note on Pharisees in 5:17.

²⁷ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

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

²⁹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

³⁰ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

³¹ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

³² sn See the note on the word sinners in v. 32.

³³ tn Grk “to receive as much again.”

³⁴ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

³⁵ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

³⁶ sn The same verb has been translated “inform” in 7:18.

³⁷ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

³⁸ 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.

³⁹ 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.

⁴⁰ 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.

⁴¹ 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.

⁴² tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

⁴³ 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.

⁴⁴ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

⁴⁵ 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.

⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁷ sn A boat that held all the disciples would be of significant size.

⁴⁸ 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.

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

⁵⁰ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

⁵¹ tn The double vocative shows great emotion.

⁵² tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

⁵³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

⁵⁴ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

⁵⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

⁵⁶ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁸ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

⁵⁹ 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.”

⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁶¹ tn Or “to depart from them.”

⁶² 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.

⁶³ 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.

⁶⁴ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

⁶⁵ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

⁶⁶ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

⁶⁷ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

⁶⁹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

⁷⁰ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

⁷¹ 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.

⁷² 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).

⁷³ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁵ 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.

⁷⁶ sn See the note on Pharisees in 5:17.

⁷⁷ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

⁷⁸ 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.

⁷⁹ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

⁸⁰ 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).

⁸¹ 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.

⁸² tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

⁸³ sn An ancient wedding celebration could last for days (Tob 11:18).

⁸⁴ 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.

⁸⁵ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

⁸⁶ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

⁸⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

⁸⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

⁸⁹ tn Or “felt great affection for him,” “felt great pity for him.”

sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

⁹⁰ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

⁹¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

⁹² tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

⁹³ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

⁹⁴ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

⁹⁵ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

⁹⁷ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

⁹⁸ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

⁹⁹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

¹⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

¹⁰¹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

¹⁰² sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

¹⁰³ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

¹⁰⁴ tn Or “in terrible pain” (L&N 24.92).

¹⁰⁵ sn Fire in this context is OT imagery; see Isa 66:24.

¹⁰⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

¹⁰⁷ tn Grk “said.”

¹⁰⁸ tn This is a mixed condition, with ἄν (an) in the apodosis.

¹⁰⁹ tn Grk “faith as,” “faith like.”

¹¹⁰ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

¹¹¹ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

¹¹² tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

¹¹³ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

¹¹⁴ tn Or “we have only done what we were supposed to do.”

¹¹⁵ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

¹¹⁶ sn See the note on Pharisees in 5:17.

¹¹⁷ 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.

¹¹⁸ 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.

¹¹⁹ 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.

¹²⁰ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

¹²¹ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

¹²² tn Grk “from the fruit of the vineyard.”

¹²³ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁵ tn Grk “righteous,” but in this context the point is their false sincerity.

¹²⁶ tn Grk “so that they might catch him in some word.”

¹²⁷ 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).

¹²⁸ tn Grk “watch out for yourselves.”

sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

¹²⁹ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

¹³⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

¹³¹ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

¹³² sn See the note on crucify in 23:21.