1.  Many of my ideas have been shaped by David L. Tiede, Prophecy and History in Luke–Acts (Philadelphia: Fortress, 1980).

2.  For a recent scholarly assessment of Q see John S. Kloppenborg, The Formation of Q: Trajectories in Ancient Wisdom Collections, Studies in Antiquity & Christianity (Philadelphia: Fortress, 1987).

3.  The standard English translation of many of these apocryphal gospels is found in E. Hennecke and W. Schneemelcher, New Testament Apocrypha, 2 vols., trans. R. McL. Wilson (Philadelphia: Westminster, 1963). For additional bibliography see J. H. Charlesworth, The New Testament Apocrypha and Pseudepigrapha: A Guide to Publications, with Excurses on Apocalypses, with J. R. Mueller; ATLA 17 (Metuchen, N. J. and London: American Theological Library Association, 1987). Some one hundred of these writings are noted. For most of the gnostic apocryphal gospels and writings see J. M. Robinson, ed., The Nag Hammadi Library, 2nd. ed. (San Francisco: Harper & Row, 1989).

4.  For this insight I am indebted to T. L. Brodie, Luke the Literary Interpreter: Luke–Acts as a Systematic Rewriting and Updating of the Elijah-Elisha Narrative in 1 and 2 Kings (Rome: Angelicum University, 1987).

5.  These parallels were first pointed out by C. F. Evans, “The Central Section of St. Luke’s Gospel,” in D. E. Nineham, ed., Studies in the Gospels: Essays in Memory of R. H. Lightfoot (Oxford: Basil Blackwell, 1955), pp. 37–53.

6.  For more discussion see J. A. Fitzmyer, The Gospel According to Luke I–IX, AB 28 (Garden City: Doubleday, 1981), pp. 113–25.

7.  I. H. Marshall, Luke: Historian and Theologian (Exeter: Paternoster, 1970).

8.  The idea comes from F. W. Danker, Luke (Philadelphia: Fortress, 1976).

9.  Fitzmyer, Luke I–IX, p. 185, modifying H. Conzelmann, Theology of St. Luke (New York: Harper & Row, 1961).

10.  J. A. Sanders, “The Ethic of Election in Luke’s Great Banquet Parable,” in J. L. Crenshaw and J. T. Willis, eds., Old Testament Ethics (New York: Ktav, 1974), pp. 247–71.

11.  J. Jervell, Luke and the People of God: A New Look at Luke–Acts (Minneapolis: Augsburg, 1972), pp. 41–74.

12.  On Luke’s view of wealth see L. T. Johnson, The Literary Function of Possessions in Luke–Acts, SBLDS 39 (Missoula: Scholars, 1977).

13.  J. T. Sanders, “The Parable of the Pounds and Lucan Anti-Semitism,” TS 42 (1981), pp. 660–68; idem, “The Prophetic Use of the Scriptures in Luke–Acts,” in C. A. Evans and W. F. Stinespring, eds., Early Jewish and Christian Exegesis, W. H. Brownlee Festschrift; Homage 10 (Atlanta: Scholars, 1987), pp. 191–98; idem, The Jews in Luke–Acts (Philadelphia: Fortress, 1987). Note: Throughout the commentary there are references to J. T. Sanders. He is not to be confused with J. A. Sanders.

14.  For a very helpful essay on this aspect of the problem see M. Salmon, “Insider or Outsider? Luke’s Relationship with Judaism,” in J. B. Tyson, ed., Luke–Acts and the Jewish People (Minneapolis: Augsburg, 1988), pp. 76–82, 149–50.

15.  For a better assessment of Luke’s attitude toward the Jews see Robert L. Brawley, Luke–Acts and the Jews: Conflict, Apology, and Conciliation, SBLMS 33 (Atlanta: Scholars, 1987).