¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

² tn Or “delivered.”

³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

⁵ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁶ tn Grk “walking in” (an idiom for one’s lifestyle).

sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

⁷ tn The predicate adjective has the effect of an adverb here (BDF §243).

⁸ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

⁹ tn Grk “were both advanced in days” (an idiom for old age).

¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹¹ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

¹² tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴ sn The writing tablet requested by Zechariah would have been a wax tablet.

¹⁵ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

¹⁶ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁸ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

¹⁹ tn Grk “in that region.”

²⁰ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

²¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

²² tn Grk “pondered in their hearts.”

²³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²⁵ tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

²⁶ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

²⁷ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

²⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

³¹ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

³² tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

³³ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

³⁴ tn Here δέ (de) has not been translated.

³⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

³⁶ tn Or “appeared.”

³⁷ tn Or “surrounded.”

³⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

⁴⁰ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

⁴¹ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

⁴² tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴⁴ sn See the note on Pharisees in 5:17.

⁴⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁴⁶ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

⁴⁷ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

⁴⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁹ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

⁵⁰ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵² tn Or “as it happened.”

⁵³ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁵ tn Grk “he.”

⁵⁶ tn Grk “the temple” (also in v. 47).

sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

⁵⁷ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁵⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

⁶⁰ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶² tn Here δέ (de) has not been translated.

⁶³ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

⁶⁴ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

⁶⁵ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

⁶⁶ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

⁶⁷ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

⁶⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

⁶⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

⁷⁰ tn This pronoun is somewhat emphatic.

⁷¹ tn This translates a καί (kai, “and”) that has clear sequential force.

⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷³ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.