¹ tn Grk “Thus.”

² tn Grk “in the days.”

³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

⁷ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

⁸ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

⁹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

¹¹ tn Grk “would not see death” (an idiom for dying).

¹² tn On the grammar of this temporal clause, see BDF §§383.3; 395.

¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

¹⁴ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

¹⁵ sn See the note on tax collectors in 3:12.

¹⁶ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

¹⁷ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

¹⁸ sn See the note on Pharisees in 5:17.

¹⁹ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

²⁰ tn Or “plan.”

²¹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

²² tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

²³ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

²⁴ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

²⁵ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

²⁶ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁸ tn Grk “a flow of blood.”

²⁹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

³⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

³¹ sn See the note on tetrarch in 3:1.

³² tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

³³ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

³⁴ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

³⁵ tn Or “foundation.” However, this does not suggest a time to the modern reader.

³⁶ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

³⁷ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

³⁸ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

³⁹ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴⁰ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

⁴¹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴² tn Or “dinner.”

⁴³ tn See the note on the word “slave” in 7:2.

⁴⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁴⁵ tn See Luke 16:10.

⁴⁶ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

⁴⁷ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

⁴⁸ tn Or “delivered up.”

⁴⁹ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

⁵⁰ tn Grk “sending on you.”

⁵¹ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

⁵² sn The city refers to Jerusalem.

⁵³ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).