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 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

⁶ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

⁷ tn Or “grace.”

sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

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

⁹ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

¹⁰ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

¹¹ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

¹² tn Grk “say to this stone that it should become bread.”

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

¹⁴ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

¹⁵ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

¹⁶ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

¹⁷ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

¹⁸ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

¹⁹ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

²⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

²¹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

²² sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

²³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

²⁴ sn See the note on Pharisees in 5:17.

²⁵ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

²⁶ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

²⁷ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

²⁸ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

²⁹ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

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

³¹ tn Grk “the one to whom he forgave more” (see v. 42).

³² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³³ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

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

³⁵ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷ tn Here δέ (de) has not been translated.

³⁸ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

³⁹ 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.

⁴⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴¹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

⁴² 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.

⁴³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁴⁴ tn Grk “said.”

⁴⁵ tn Grk “And another also said.”

⁴⁶ tn Grk “to those in my house.”

⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁹ 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.

⁵⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁵¹ 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.

⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

⁵⁴ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

⁵⁵ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

⁵⁶ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

⁵⁷ tn Grk “hallowed be your name.”

⁵⁸ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

⁵⁹ tn Grk “By Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

⁶⁰ tn Or “prince.”

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

⁶² sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

⁶³ tn Or “is left in ruins.”

⁶⁴ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁶ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

⁶⁷ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

⁶⁸ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

⁶⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

⁷⁰ tn Or “released.”

⁷¹ tn Or “sickness.”

⁷² tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷³ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

⁷⁴ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

⁷⁶ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

⁷⁷ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

⁷⁸ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁷⁹ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸¹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁸² sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

⁸³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁸⁴ sn See Luke 6:24-26.

⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁶ tn Grk “to him”; the referent has been specified in the translation for clarity.

⁸⁷ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

⁸⁸ 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.”

⁸⁹ tn Or “town.”

⁹⁰ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

⁹¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

⁹² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹³ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

⁹⁴ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

tn Grk “him.”

⁹⁵ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

⁹⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

⁹⁸ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

⁹⁹ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

¹⁰⁰ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

¹⁰¹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

¹⁰² sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

¹⁰³ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

¹⁰⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

¹⁰⁵ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

¹⁰⁶ tn See the note on the word “minas” in v. 13.

¹⁰⁷ 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.

¹⁰⁸ tn Grk “the ten minas.”

¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹⁰ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

¹¹¹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

¹¹² sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

¹¹³ 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.

¹¹⁴ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

¹¹⁵ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

¹¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁷ tn Grk “Truly, I say to you.”

¹¹⁸ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

¹¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹²⁰ 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.

¹²¹ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

¹²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹²³ tn For the translation “rise up in arms” see L&N 55.2.

¹²⁴ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁶ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

¹²⁷ sn Luke does not mention Gethsemane by name, but calls it simply the place.

¹²⁸ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

¹²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

¹³⁰ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

¹³¹ tn Here δέ (de) has not been translated.

¹³² tn The direct question using “if” in Greek is not unusual (BDF §440.3).

¹³³ 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.

¹³⁴ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

¹³⁵ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

¹³⁶ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

¹³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

¹³⁸ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

¹³⁹ tn Grk “He said to them.”

¹⁴⁰ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

¹⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴² 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.

¹⁴³ tn Grk “from his own mouth” (an idiom).

¹⁴⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁵ tn Grk “find no cause.”

sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

¹⁴⁶ tn Grk “he.”

¹⁴⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁴⁸ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

¹⁴⁹ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

¹⁵⁰ sn See the note on the word centurion in 7:2.

¹⁵¹ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

¹⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

¹⁵³ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

¹⁵⁴ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

¹⁵⁵ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

¹⁵⁶ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

¹⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁸ 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.

¹⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁰ tn Or “disturbed,” “troubled.”

¹⁶¹ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.