¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

³ tn Or “cloak.”

⁴ tn See the note on the word “tunics” in 3:11.

⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

⁶ 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.

⁷ 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.

⁸ 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.

⁹ tn Here δέ (de) has not been translated.

¹⁰ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹² tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

¹³ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

¹⁴ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

¹⁵ tn Or “you tried to prevent.”

¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

¹⁷ tn Grk “the stewardship,” “the management.”

¹⁸ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

¹⁹ tn Grk “I do not have strength to dig; I am ashamed to beg.”

sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

²⁰ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

²¹ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

²² sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

²³ 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.

²⁴ tn Grk “from the fruit of the vineyard.”

²⁵ 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.

²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

²⁸ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

²⁹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

³¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁴ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

³⁷ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

³⁸ tn Grk “they placed the cross on him to carry behind Jesus.”