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

⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

⁸ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

⁹ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

¹⁰ sn See the note on synagogues in 4:15.

¹¹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

¹² sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

¹³ tn Or “dinner.”

¹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

¹⁵ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

¹⁶ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

¹⁷ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

²⁰ tn Grk “took a wife” (an idiom for marrying a woman).

²¹ sn The one who betrays me. Jesus knows about Judas and what he has done.

²² sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

²⁵ tn See the note on the word “slave” in 7:2.