¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁵ tn Grk “and,” but the force is causal or explanatory in context.

⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

⁷ tn Or “because he remembered mercy,” understanding the infinitive as causal.

⁸ tn Or “his [God’s] loyal love.”

⁹ tn Grk “And,” but with clearly contrastive emphasis in context.

¹⁰ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

¹¹ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

¹² sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

¹³ tn Here καί (kai) has been translated as “so” to indicate the summarization.

¹⁴ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

¹⁵ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

¹⁶ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

¹⁷ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

¹⁸ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

¹⁹ sn See the note on synagogues in 4:15.

²⁰ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²² tn The participle χαίρων (cairwn) has been taken as indicating manner.

sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

²³ tn Grk “And 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.

²⁴ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

²⁵ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

²⁶ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.