¹ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

² sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

³ tn Or “grace.”

sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

⁷ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

⁸ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

⁹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

¹⁰ tn Here δέ (de) has not been translated.

¹¹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

¹² tn Or “implored.”

¹³ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

¹⁴ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

¹⁵ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

¹⁶ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

¹⁷ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

¹⁸ tn Grk “answered.”

¹⁹ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

²² tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²⁴ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

²⁵ tn Traditionally, “a purse.”

²⁶ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

²⁷ tn Or “no one along the way.”

²⁸ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

²⁹ tn Or “city.”

³⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

³¹ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

³² tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

³³ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

³⁴ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

³⁵ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

³⁶ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

³⁷ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³⁸ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

³⁹ tn Or perhaps, “your Father chooses.”

⁴⁰ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

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

⁴² sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴⁴ tn Grk “they did not find the thing that they might do.”

⁴⁵ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁷ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

⁴⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

⁵⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵¹ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

⁵² tn Grk “from his own mouth” (an idiom).

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

⁵⁴ tn Or “disturbed,” “troubled.”

⁵⁵ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.