¹ tn Grk “When it became day.”

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

⁴ 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.

⁵ 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).

⁶ 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.

⁷ 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.

⁸ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

⁹ 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.

¹⁰ 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.

¹¹ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

¹² tn Or “you tithe mint.”

¹³ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

¹⁴ tn Grk “and rue.” 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.

sn Rue was an evergreen herb used for seasoning.

¹⁵ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

¹⁶ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸ tn Grk “said.”

¹⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

²⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²¹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

²² tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

²³ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

²⁴ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

²⁵ 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!”

²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

²⁸ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

²⁹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

³⁰ 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.”