¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

⁶ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

⁷ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

⁸ tn Or “what manner of child will this one be?”

⁹ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

¹⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

¹¹ sn See the note on tetrarch in 3:1.

¹² tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

¹³ tn Or “immoralities.”

¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

¹⁶ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

¹⁷ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

¹⁸ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

¹⁹ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

²⁰ sn See the note on today in 2:11.

²¹ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

²² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²³ tn Or “forefathers”; Grk “fathers.”

²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

²⁶ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

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

²⁸ tn Or “to depart from them.”

²⁹ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

³⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

³¹ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

³² sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

³³ sn See the note on tetrarch in 3:1.

³⁴ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

³⁵ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

³⁶ tn Grk “hid in.”

³⁷ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

³⁸ tn Grk “it was all leavened.”

sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

³⁹ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

⁴⁰ tn The participle θέντος (qentos) has been taken temporally.

⁴¹ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴² tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴³ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

⁴⁴ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.