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

² tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴ tn Grk “had magnified his mercy with her.”

⁵ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

⁶ tn Here καί (kai) has been translated as “so” to indicate a summary.

⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

⁸ tn Grk “until a favorable time.”

sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

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

¹² sn In the Greek text, this term is in an emphatic position.

¹³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

¹⁵ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

¹⁶ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

¹⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

¹⁸ tn The word “there” is not in the Greek text, but is implied.

¹⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

²⁰ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

²¹ 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.

²² 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).

²³ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

²⁴ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

²⁵ tn The word “him” is not in the Greek text, but is implied.

²⁶ tn Grk “five hundred denarii.”

sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

²⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

²⁸ tn Grk “the one to whom he forgave more” (see v. 42).

²⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³⁰ sn The rock in Palestine would be a limestone base lying right under the soil.

³¹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

³² tn Here δέ (de) has not been translated.

³³ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

³⁴ tn Here δέ (de) has not been translated.

³⁵ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

³⁶ tn Or “city.”

³⁷ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

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

³⁹ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

⁴⁰ tn Grk “knowing the thoughts of their hearts” (an idiom).

⁴¹ tn On this use of παρά (para), see BDF §239.1.1.

⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

⁴⁴ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁶ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

⁴⁷ sn See Zech 9:9.

⁴⁸ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

⁴⁹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

⁵⁰ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

⁵¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

⁵² tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁵³ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

⁵⁴ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

⁵⁵ tn Grk “at enmity with each other.”

⁵⁶ tn Grk “who” (a continuation of the previous sentence).

⁵⁷ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

⁵⁸ sn This is a parenthetical note by the author.

⁵⁹ sn See the note on the word centurion in 7:2.

⁶⁰ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

⁶¹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

⁶² tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.