¹ tn Or “A voice.”

² 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).

³ 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.

⁴ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

⁹ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

¹⁰ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

¹¹ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

¹² tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

¹³ tn Grk “in the midst.”

¹⁴ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

¹⁵ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷ sn That is, their concern for spiritual things is crowded out by material things.

¹⁸ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

¹⁹ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

²⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹ tn Grk “two denarii.”

sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

²² tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

²³ 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.

²⁴ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

²⁵ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

²⁶ 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.

²⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

²⁸ 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.

²⁹ 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.

³⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

³¹ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

³² tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

³³ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.