1 sn Again the note of being blessed makes the key point of the passage about believing God.
2 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
3 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
4 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
5 tn Grk “answered.”
6 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
9 tn Or “faithful.”
10 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
11 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
13 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
17 tn This is a first class condition in the Greek text.
18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
19 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
20 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
21 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
22 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
23 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
24 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
25 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
25 tn Grk “behold.”
26 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
27 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.
29 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
30 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
31 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
33 tn Here δέ (de) has not been translated.
34 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
35 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
36 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
37 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.