¹ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

² 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.

³ 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.

⁴ 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.”

⁵ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

⁸ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

⁹ sn The phrase against heaven is a circumlocution for God.

¹⁰ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

¹¹ 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).

¹² sn The passive refers to the welcome of heaven.

¹³ tn Grk “eternal tents” (as dwelling places).

¹⁴ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

¹⁵ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

¹⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

¹⁷ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

¹⁸ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

¹⁹ sn To confess Christ might well mean rejection by one’s own family, even by parents.

²⁰ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

²² tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.