¹ tn Grk “And he said to them.”

² tn Grk “Because for this purpose I have come forth.”

³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵ tn Grk “are temporary.”

⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

⁸ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

⁹ tn Grk “he spoke with them, and said to them.”

¹⁰ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

¹¹ tn Grk “eat bread.”

¹² tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

¹³ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

¹⁴ map Fpr location see Map1 C1; Map2 F4.

¹⁵ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

¹⁸ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

¹⁹ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

²⁰ tn Grk “not one stone will be left here on another which will not be thrown down.”

²¹ tn Grk “it is not yet the end.”

²² tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.