¹ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

² tn Or “Elizabeth conceived.”

³ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

⁴ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

⁵ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

⁶ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

⁷ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

⁸ tn Grk “And it happened that.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

¹⁰ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

¹¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

¹² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

¹³ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

¹⁴ tn Grk “what he might wish to call him.”

¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

¹⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

¹⁸ 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.

¹⁹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

²⁰ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

²¹ 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.

²² tn Grk “and,” but specifying the reason for the praise in the psalm.

²³ sn The phrase raised up means for God to bring someone significant onto the scene of history.

²⁴ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

²⁵ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

²⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

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

²⁹ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

³⁰ tn Grk “And it happened that soon.” 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.

³¹ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³³ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

³⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

³⁵ tn Or “the deceased.”

³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁷ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

³⁸ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

³⁹ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

⁴⁰ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

⁴¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

⁴² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

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

⁴⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁶ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

⁴⁷ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

⁴⁸ tn Grk “the flow of her blood.”

sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

⁴⁹ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

⁵⁰ tn Or “accomplish,” “bring to completion.”

⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵² tn Grk “knowing the thoughts of their hearts” (an idiom).

⁵³ tn On this use of παρά (para), see BDF §239.1.1.

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

⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁶ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

⁵⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁵⁸ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

⁵⁹ tn Here δέ (de) has not been translated.

⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶¹ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

⁶² tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶³ sn This would have been primarily instrumental music, but might include singing as well.

⁶⁴ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

⁶⁵ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

⁶⁶ sn Ironically the attitude of the older son has left him outside and without joy.

⁶⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁶⁸ sn See Luke 6:24-26.

⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁰ tn Grk “he fell on his face” (an idiom for complete prostration).

⁷¹ sn And thanked him. This action recognized God’s healing work through Jesus.

⁷² tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

⁷³ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

⁷⁴ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

⁷⁵ tn Grk “the ten minas.”

⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷⁷ tn Grk “they did not find the thing that they might do.”

⁷⁸ 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.

⁷⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸¹ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁸² tn Grk “the apostles with him.”

⁸³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁴ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

⁸⁵ tn Grk “from his own mouth” (an idiom).

⁸⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

⁸⁷ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

⁸⁸ 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.

⁸⁹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

⁹⁰ tn Or “preached,” “announced.”

⁹¹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

⁹² sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁹⁵ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.