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

² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

³ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

⁵ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

⁸ tn Grk “There is no one from your relatives who is called by this name.”

⁹ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

¹⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹¹ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

¹² tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

¹³ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

¹⁷ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

¹⁸ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

²¹ tn Here δέ (de) has not been translated.

²² sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

²³ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

²⁴ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

²⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

³⁰ tn This is an imperfect tense verb.

³¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

³² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

³³ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³⁵ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

³⁶ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

³⁷ tn Or “vindicate.”

sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁹ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

⁴⁰ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

⁴¹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

⁴² sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

⁴³ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁴ 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.

⁴⁵ tn Here δέ (de) has not been translated.

⁴⁶ tn Grk “said to.”

⁴⁷ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

⁴⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁰ tn Or “dinner.”

⁵¹ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

⁵² tn The word “guests” is not in the Greek text but is implied.

⁵³ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

⁵⁴ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

⁵⁵ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁷ tn Grk “says.” This is one of the few times Luke uses the historical present.

⁵⁸ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

⁵⁹ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶¹ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

⁶² tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

⁶³ tn The word “other” is implied in the context.

⁶⁴ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

⁶⁵ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

⁶⁶ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁸ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

⁶⁹ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

⁷² tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

⁷⁴ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷⁶ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

⁷⁷ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

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

⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

⁷⁹ sn See the note on Pharisees in 5:17.

⁸⁰ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

⁸¹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

⁸² tn Or “whose likeness.”

sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

⁸³ tn Grk “whose likeness and inscription does it have?”

⁸⁴ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

⁸⁵ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

⁸⁶ tn Here δέ (de) has not been translated.

⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁸ tn Here δέ (de) has not been translated.

⁸⁹ tn In the Greek text this a deliberative subjunctive.

⁹⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

⁹¹ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

⁹² sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

⁹³ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁵ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

⁹⁶ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

⁹⁷ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.