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a. Or, the ‘weak’ or ‘vulnerable.’

b. In the first century, hospitality was a sacred duty in Israelite culture, including offering water to wash a traveler’s feet. To reject messengers of God’s reign, offering no welcome and no care, was a serious breach of covenantal responsibility. The word “evidence” or ‘testimony” (marturion) points to public evidence or witness, not a magic spell or vindictive gesture. The dust on the students’ feet would have been visible proof of the town’s rejection and failure to uphold their sacred responsibilities. Shaking the dust off would be a prophetic act that says, “You treated us like outsiders.” Some Jewish sources suggest shaking off dust was done when returning from Gentile lands to avoid ritual impurity. Therefore, not offering hospitality is acting like Gentiles, not people of the covenant. The gesture is not a final judgment, but a public prophetic act, a call to accountability.

c. The word here is a verb euangelizo, meaning to announce or carry the euangelion, traditionally, translated ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “triumphant message” here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.

d. A tetrarch was a Roman position, lower in rank than a king, as a governor over a quarter/quadrant. He was the tetrarch of Galilee and Perea. Perea was the Roman province east of the Jordan River.

e. The name ‘John’ is the English version of the Latin version of the Greek transliteration (Ioannes) of the Hebrew name Yohanan or in English translations of the Hebrew Bible, Johanan, which means “God has been gracious” or “My God is gracious.”

f. The word anistemi has several uses, the most central being ‘get up.’ It is one of the words referring to Jesus rising from the dead, and it can mean literally standing up or waking up, as well as rising up in an insurrection or being presented as a public figure like a prophet.

g. Traditionally, ‘apostles.’ The word means ‘someone who is sent to carry out a purpose’ and while it became used in a particular way in the church, it was not an inherently religious word in the Greek language.

h. The phrase “plus women and children” was added for clarity.

i. This literally says, ‘reclined,’ which was the customary position for eating meals, even in homes, for the culture.

j. In English, translations have traditionally simply taken the Greek word and put it in English letters: ‘Baptizer.’ The historical reason for this was that the first translators of the Bible into English practiced infant baptism, and the Greek word literally means ‘dip’ or ‘immerse something in a liquid,’ it didn’t fit with their doctrine and practice. Other languages don’t do the same thing but actually translate, so in Dutch, for example, John is known as ‘John the Dipper.’

k. Christos is the Greek translation of the Hebrew meshiah which has traditionally been transliterated as Messiah (and Christ) but translated would literally be “anointed.” The definition of ‘anointed’ is to be ‘smeared with ointment or oil’ and the biblical significance of anointing is to be selected by God (or a prophet of God) for a special appointment, usually king and sometimes other roles like priest or prophet, and experience a ceremony in which the prophet places oil on the head to signify that appointment.

l. The name Peter comes from the Greek word petra which means ‘rock.’ As is explained in Matthew 16:18 and John 1:42, Jesus renames Simeon, calling him Peter after Simeon names Jesus as the Messiah. Luke does not include that detail, but this is the first instance of Luke referring to Simeon as Peter, directly following his declaration that Jesus is the Messiah (Anointed).

m. Reference to Ezekiel—“Son of Man” was how Ezekiel referred to himself—and to Daniel 7:13-27. This is one of the loftiest titles Jesus could have used for himself and likely played a key role in accusations against him of attempting to usurp the royal throne. At the same time, though Daniel 7:13-14 connects the “one like a son of humanity” to a kingship with all peoples serving him and that his kingship shall never be destroyed, continuing to verse 27 is the parallel verse that explains it further, and it asserts that “the greatness of the kingdoms under the whole heaven shall be given to the people” as an everlasting kingdom. It also left Jesus with deniability, since he could also claim just to be calling himself a prophet in the tradition of Ezekiel.

n. The verb arneomai “to renounce, disown, refuse allegiance” (BDAG 1a; LN 33.207) communicates an active rejection, not merely inward restraint. Paired with heauton (“oneself”), the phrase calls followers to abandon instinctual self protection, to maintain an allegiance to one’s own security and agenda, especially the drive to save preserve wealth, status, or security when loyalty to Jesus and his justice agenda becomes costly. Within a context that immediately adds “take up your cross,” the focus is not ascetic self loathing or self-disregard but the refusal to prioritize one’s own survival over solidarity with others, even when that solidarity provokes persecution.

o. This is the word psuche, with the root idea of “breath.” It points to the breath, the respiration, that makes someone a living person. In the Septuagint, the Greek translation of the Hebrew Bible, it is what is used to translate nephesh, or ‘living being.’ From there it takes on two closely linked meanings: 1, Physical life – When a verse is talking about someone’s body staying alive or being in danger, like “whoever wants to secure their psuche will surrender it” (Luke 9:24); 2, Inner self and identity – In many places psuche means the deep core of who you are, including your feelings, thoughts, priorities, values, motivation, and sense of self. That’s why Jesus asks, “how does it benefit a person to gain the whole world but injure or destroy their psuche?” (Luke 9:35). Here, the word is about more than staying alive; it’s about losing your identity and integrity of character. In these contexts it is translated as ‘very being’ or ‘very self.’ Psuche is the living person, seen from the angle of both survival and identity.

p. See the previous note on psuche (“life” or “very self”/”very being”).

q. Traditionally: ‘James.’ The Greek is Iakobos, from the Hebrew Ya’aqov, which is the same as it uses for Jacob son of Isaac and Jacob grandfather of Jesus. Jacob is the English name as it came through German, and James is the English name as it came through French. That way, it turned into two names in English, but it started as the same name in Hebrew and Greek.

r. Traditionally, ‘appearing in glory.’ This phrase is ambiguous and could refer to glowing in Jesus’ light or in their own light, or it could refer more to renown and fame, which is the more literal meaning of the word.

s. Traditionally, this is translated as ‘departure,’ but there are several other words for departure that are much more common than exodos. It only appears here, in Hebrews 11:22, explicitly referring to the Exodus from Egypt, and in 2 Peter 1:15, referring to the author’s death as a departure. This word in the context of Moses’ presence makes it very likely to be an intentional parallel between God’s liberating work for Israel in Egypt and God’s liberating work accomplished through Jesus.

t. Or ‘booths’ or ‘tabernacles. This is a reference to the festival of Sukkoth, also known as the Feast of Tabernacles, commemorating the period when the people of Israel wandered the desert for 40 years. In contrast to Aaron and the Israelites running away (Exodus 34:30-31), Peter stayed and offered to serve. The word ‘tents’ or ‘booths’ or ‘tabernacles’ is a reference to the people living in heavy-duty tents as their homes with the house of the Lord being “the Tabernacle” or, before the Tabernacle was built, the “Tent of Meeting,” being a temple made of a structure that could be dismantled and moved but was much more substantial than a modern camping tent.

u. Reference to Exodus 13:17-14:29

v. Reference to Isaiah 42:1

w. The word ‘unbelieving’ would not be appropriate here. It’s not about what they think but about not being on the right track regarding their trust in his teaching and mission or about being faithful in their response to it. They aren’t reliable yet.

x. The traditional translation is ‘perverse,’ but that brings to mind a ‘pervert,’ someone who exploits others for sexual gratification, which has nothing to do with this context. The term diastrepho means to turn out of the way or cause to make defection. The context here is that he’s disappointed and frustrated his students weren’t able to heal this boy in his absence.

y. Or ‘generation’ or ‘lineage’ or any ‘group of people’ that has a shared characteristic or origin, including gender.

z. The Greek term pneuma literally means "breath," and is often translated it as "Life-breath" to emphasize the communal and embodied power of divine and human vitality. However, when context requires ambiguity between an internal psychological reality (such as trauma, shame, or fear internalized from the community) and an external, potentially spiritual entity, the word "spirit" is used. Though abstract, "spirit" best maintains this delicate balance in English. Readers should understand that "spirit" can evoke either—or both—meanings simultaneously, in the same way that a modern English speaker might refer to “battling my demons” when they are wrestling with trauma or shame.

aa. Traditionally, ‘greatness.’ The word literally means, ‘bigness’ and was used to refer to large amounts of status, impressiveness, importance, impact, influence, etc.

bb. Traditionally, ‘greatest.’ The word literally means, ‘bigness’ and was used to refer to large amounts of status, impressiveness, importance, impact, influence, etc.

cc. The Greek word kardia (usually translated “heart”) describes the deepest core of a person, where thoughts, feelings, desires, motivations, and critical decision-making all come together. It serves as an “inner compass,” giving direction to a person’s life, not just with emotions or for guiding individual decisions, but in shaping the entire way someone sees, trusts, and moves through the world. In this instance, the act of debating about who is most impressive exposes that their priorities were still aligned with the world’s priorities of domination and status rather than Jesus’ priority of lifting up the people who are oppressed and disregarded.

dd. Most translations render this as “in my name” but it uses a different preposition here, epi rather than en, and it changes the meaning. With the preposition en, the phrase “in my name” means that the people doing the action are representing Jesus by their actions, enacting what Jesus would do or would want them to do. In this case, the preposition epi shifts the meaning to literally “because of my name,” indicating that his reputation, what he is known for and stands for, is the basis or motivation for their actions.

ee. The phrase is literally, ‘in my name.’ The concept of ‘name’ in scripture is more than the set of sounds or letters used to designate who is being discussed. It refers to their identity, character, and sometimes authority or cause which that person represents or leads. For instance, here, it could be loosely translated to mean something like “serve my identity, authority, and waying of being.”

ff. Literally, “firmly secured his face on.” It echoes a Hebrew idiom for deliberate, courageous resolve: Jacob “sets his face” to leave Laban (Genesis 31:21); the Servant “sets his face like flint” in Isaiah 50:7; prophets are told to “set your face toward/against” the place to which God sends them (Ezekiel 21:2). It marks the unshakeable, prophetic determination that will carry Jesus along the road of “being taken up”: rejection, suffering, crucifixion, resurrection and ascension.

gg. Traditionally: ‘James.’ The Greek is Iakobos, from the Hebrew Ya’aqov, which is the same as it uses for Jacob son of Isaac and Jacob grandfather of Jesus. Jacob is the English name as it came through German, and James is the English name as it came through French. That way, it turned into two names in English, but it started as the same name in Hebrew and Greek.

hh. Reference to Genesis 19:24-25, Ezekiel 16:49

ii. Notice the text does not say whether person went with Jesus or turned away. The point is not the response but the hardship of following Jesus.

jj. The verb apoptasso literally means “to take formal leave of” someone or something. In many places that simply looks like saying goodbye, such as in Mark 6:46. However, the same word can indicate formally declaring a hard separation, such as Luke 14:33. The context here is radical commitment to following Jesus, not merely ending a visit or leaving for a trip.

kk. Reference to Genesis 19:17, 26