¹ tc A few early mss (א* B Ψ [gig] sa [bo]) read περιελόντες (perielontes, “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielthontes, “[we] sailed from place to place”), is found in P⁷⁴ א² A 066 1739 M lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

² sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

³ sn This reference to the kingdom of God clearly refers to its arrival as future, although this does not automatically rule out a present manifestation of the kingdom as well. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.

⁷ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

¹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eiserchomai kai exerchomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

¹ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

¹ tc Several witnesses, two of which are quite ancient (P^66,75 L N ƒ¹ 33 565 892 1241 al lat), have ὡς (hōs, “like”) before φραγέλλιον (phragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ ƒ¹³ M co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

¹ tc The majority of mss (א A D W Θ Ψ ƒ^1,13 M as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (P⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be autographic.

² tc Instead of the future indicative δώσουσιν (dōsousin, “they will give”), most witnesses (C D W Θ Ψ ƒ¹ M) have the aorist subjunctive δῶσιν (dōsin, “they might give”). The aorist subjunctive is expected following ἵνα (hina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ƒ¹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

² tc Several mss (D ƒ¹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.

⁵ tc ‡ Several witnesses (P⁷⁵ A L Θ Ψ 070 ƒ¹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ƒ¹ M), the shorter reading appears to be more likely as the earlier wording here. NA²⁸ puts the conjunction in brackets, indicating some doubts as to its authenticity.

¹ tc Or, with some mss (P³ [א] B C² L 070^vid ƒ¹ 33 [579]), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (P^45,75 A C* W Θ Ψ ƒ¹³ M lat sa).

² tc Most mss, including later majority (A C D W Θ Ψ 070 ƒ¹³ 33^vid M it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (hēmōn ho en tois ouranois, “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by P⁷⁵ א B (L: + ἡμῶν) 1 700 as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

² tc Most mss, especially the later ones (A C D W Θ Ψ ƒ^1,13 33 M it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (P^45,75 א B L Ξ 579 700* 1241 lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

² tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ¹³ 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C³ D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P^45,75 א B L Ξ (579) 892 1241 co.

² tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ ƒ¹³ M sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ ƒ¹ 33 579 700* 1241) have “Gergesenes.” But early and significant representatives of the Alexandrian and Western groups (P⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

⁵ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

² sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.