1 tn Grk “In that hour.”
2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
4 tn Or “and bestowed (sight) on.”
5 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
6 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
7 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
8 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
9 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
11 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.