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 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

⁷ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

⁸ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

⁹ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

¹⁰ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

¹¹ tn Grk “your house.”

¹² tn Or “describe.”

¹³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

¹⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

¹⁵ tn Or “city.”

¹⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

¹⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁸ tn The referent of the expression “a stronger man” is Jesus.

¹⁹ tn Grk “stronger man than he attacks.”

²⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

²¹ tn Grk “on which he relied.”

²² tn Or “and distributes.”

²³ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

²⁴ tn Grk “At that very hour.”

²⁵ sn See the note on Pharisees in 5:17.

²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁷ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

²⁸ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

²⁹ tn Or “one small part of a letter” (L&N 33.37).

³⁰ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

³¹ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

³² tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

³³ tn Grk “behold.”

³⁴ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

³⁵ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

³⁶ tn Grk “to everyone who has, he will be given more.”

sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

³⁷ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

³⁸ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

³⁹ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴¹ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴³ tn Or “seized” (L&N 37.109).

⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁵ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.