¹ tn Here δέ (de) has not been translated.

² tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

³ tn The double vocative shows great emotion.

⁴ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

⁶ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

⁹ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

¹⁰ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

¹¹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

¹² sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

¹³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁴ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

¹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ 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.

¹⁷ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

¹⁸ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

¹⁹ sn The kingdom of God is a major theme of Jesus. 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.

²⁰ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

²¹ tn Here δέ (de) has not been translated.

²² tn Or “Be on guard.”

²³ tn That is, “I am the Messiah.”

²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

²⁶ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

²⁷ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

²⁸ 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.”

²⁹ 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.

³⁰ tn Here δέ (de) has not been translated.

³¹ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

³² tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

³³ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

³⁴ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

³⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

³⁶ 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.

³⁷ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

³⁸ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

³⁹ tn This is a first class condition in the Greek text.

⁴⁰ 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.