¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

⁵ tn Or “Child, why did you do this to us?”

⁶ tn Or “your father and I have been terribly worried looking for you.”

⁷ tn The verb here is ποιέω (poiew; see v. 4).

⁸ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

⁹ tn In other words, “do not even begin to think this.”

¹⁰ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

¹¹ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

¹² tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

¹³ 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).

¹⁴ 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).

¹⁵ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

¹⁶ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

¹⁷ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

¹⁸ 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).

¹⁹ 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.

²⁰ 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.

²¹ 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).

²² tn Grk “to your house.”

²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴ 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.

²⁵ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

²⁶ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

²⁷ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

²⁸ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

²⁹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

³⁰ tn Grk “and fell,” 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.

³¹ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

³² sn On the title Most High see Luke 1:35.

³³ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

³⁴ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

³⁵ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

³⁶ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

³⁷ tn Or “who perished.”

³⁸ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

³⁹ tn Or “required from.”

⁴⁰ tn See the note on the word “slave” in 7:2.

⁴¹ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

⁴² tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁴³ tn See v. 35 (same verb).

⁴⁴ tn Grk “have them 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.

⁴⁵ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁴⁶ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

⁴⁷ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

⁴⁸ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

⁴⁹ 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.

⁵⁰ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

⁵¹ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

⁵² tn Grk “came to himself” (an idiom).

⁵³ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

⁵⁵ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

⁵⁶ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

⁵⁷ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

⁵⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

⁶⁰ 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.)

⁶¹ 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.

⁶² tn Or “in terrible pain” (L&N 24.92).

⁶³ sn Fire in this context is OT imagery; see Isa 66:24.

⁶⁴ 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.

⁶⁵ tn Grk “he”; the referent has been specified in the translation for clarity.

⁶⁶ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

⁶⁷ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

⁶⁸ tn Grk “after these things.”

⁶⁹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

⁷⁰ tn Grk “even lift up his eyes” (an idiom).

⁷¹ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

⁷² tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

⁷³ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

⁷⁴ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

⁷⁵ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

⁷⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁷⁹ 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.

⁸⁰ tn Here δέ (de) has not been translated.

⁸¹ tn Or “Be on guard.”

⁸² tn That is, “I am the Messiah.”

⁸³ tn Grk “who reclines 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.

⁸⁴ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

⁸⁵ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁸ tn Traditionally, “purse” (likewise in v. 36).

⁸⁹ tn Or possibly “beggar’s bag” (L&N 6.145).

⁹⁰ 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.

⁹¹ tn Grk “said.”

⁹² tn Grk “in the temple.”

⁹³ tn Grk “lay hands on me.”

⁹⁴ tn Or “your time.”

⁹⁵ tn Or “authority,” “domain.”