¹ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

² tn Grk “of whom I am not worthy.”

sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

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

⁶ sn Unclean spirits refers to evil spirits.

⁷ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹ tn Grk “He has Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

¹⁰ tn Or “prince.”

¹¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

¹² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

¹³ 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 sea he was making a statement about who he was.

¹⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

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

¹⁷ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

¹⁸ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

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 The verb here has been translated as an iterative imperfect.

²² tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.