¹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

² sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

³ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

⁴ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

⁵ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

⁶ sn See the note on the word sinners in v. 32.

⁷ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

⁹ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

¹⁰ sn On forgive see Luke 11:4; 1 Pet 3:7.

¹¹ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

¹² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

¹³ tn Or “faithless.”

sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

¹⁴ tn Grk “how long.”

¹⁵ tn Or “and put up with.” See Num 11:12; Isa 46:4.

¹⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

¹⁷ tn Grk “you are witnesses and approve of.”

¹⁸ tn Or “forefathers”; Grk “fathers.”

¹⁹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

²⁰ tn “Their,” i.e., the prophets.

²¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

²² sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

sn See the note on synagogues in 4:15.

²³ 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.

²⁴ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

²⁵ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

²⁶ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

²⁷ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁰ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

³¹ tn Or “do not be anxious.”

³² tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

³³ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

³⁴ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

³⁵ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

³⁶ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³⁷ sn You will be blessed. God notes and approves of such generosity.

³⁸ sn The passive verb will be repaid looks at God’s commendation.

³⁹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

⁴⁰ sn The passive refers to the welcome of heaven.

⁴¹ tn Grk “eternal tents” (as dwelling places).

⁴² sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

⁴³ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁴ sn That is, Peter’s denials will happen before the sun rises.

⁴⁵ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

⁴⁶ tn This is a first class condition in the Greek text.

⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

⁴⁸ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

⁴⁹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).