¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

² sn See the note on synagogue in 1:21.

³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

⁴ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶ sn This is a parenthetical explanation by the author.

⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁹ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹¹ tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).

¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

¹³ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

¹⁴ tn Grk “him.”

¹⁵ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

¹⁶ tn Or “Be on guard.”

¹⁷ tc The vast majority of witnesses (א A C L W Θ Ψ Ë^1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.

¹⁸ sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.