1 tn Grk “behold.”
2 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
3 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
4 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
5 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
6 sn See the note on the word centurion in 7:2.
7 tn Or “do not be bothered.”
8 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
7 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
8 tn Grk “with much serving.”
9 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
10 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
11 tn Grk “has left me to serve alone.”
12 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
10 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
11 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
12 tn Grk “should say in his heart.”
13 tn Or “is taking a long time.”
14 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
15 tn The word “other” is not in the Greek text, but is implied.
16 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
13 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
14 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
15 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
16 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
17 tn Or “in terrible pain” (L&N 24.92).
18 sn Fire in this context is OT imagery; see Isa 66:24.
16 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
17 tn This is a first class condition in the Greek text. It virtually confesses fraud.
19 tn Here δέ (de) has not been translated.
20 tn Or “Be on guard.”
21 tn That is, “I am the Messiah.”
22 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
23 tn Grk “will lay their hands on you.”
24 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
25 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
26 tc Some important Western
27 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.