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 “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.

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵ sn See the note on synagogues in 4:15.

⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

⁷ tn Grk “a man was there and his right hand was withered.”

sn Withered means the man’s hand was shrunken and paralyzed.

⁸ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

⁹ tn Or “the deceased.”

¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹¹ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

¹² tn Here δέ (de) has not been translated.

¹³ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

¹⁴ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

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

¹⁶ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

¹⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

¹⁸ tn Here δέ (de) has not been translated.

¹⁹ tn Or “confesses.”

²⁰ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

²¹ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

²² tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

²³ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

²⁴ tn Or “yielded a plentiful harvest.”

²⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁷ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

²⁸ tn Or “and let him go.”

²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³⁰ sn See the note on Pharisees in 5:17.

³¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

³² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

³³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

³⁴ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

³⁵ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

³⁶ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

³⁷ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

³⁸ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁰ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁴¹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴³ tn Grk “to him”; the referent has been specified in the translation for clarity.

⁴⁴ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

⁴⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

⁴⁶ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

⁴⁷ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁹ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

⁵⁰ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

⁵¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

⁵² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

⁵³ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

⁵⁴ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

⁵⁵ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

⁵⁶ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

⁵⁷ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

⁵⁸ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁰ tn Grk “find no cause.”

sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

⁶¹ tn Grk “who” (a continuation of the previous sentence).

⁶² sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

⁶³ sn This is a parenthetical note by the author.

⁶⁴ sn See the note on the word centurion in 7:2.

⁶⁵ 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).