¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁴ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

⁵ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

⁶ tn Or “has delivered”; Grk “has accomplished redemption.”

sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

⁷ sn Glory here refers to giving honor to God.

⁸ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

⁹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

¹⁰ 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.

¹¹ tn Grk “pondered in their hearts.”

¹² tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

¹³ 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.

¹⁴ 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.

¹⁵ 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.

¹⁶ 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.

¹⁷ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

¹⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

map For location see Map1 D2; Map2 C3; Map3 B2.

¹⁹ tn Or “city.”

²⁰ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

²¹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

²² tn Or “city.”

²³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

²⁴ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

²⁵ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

²⁶ tn Or “as it happened.”

²⁷ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

²⁸ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

²⁹ tn Or “town.”

³⁰ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

³¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³³ tn Grk “they did not find the thing that they might do.”

³⁴ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

³⁵ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

³⁶ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

tn Grk “in the temple.”

³⁷ 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.

³⁸ 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.

³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

⁴⁰ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

⁴¹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

⁴² sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

⁴³ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.