¹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

² tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

³ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

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

⁵ sn As is typical with Luke the timing is approximate (about three months), not specific.

⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

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

⁸ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

⁹ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

¹⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

¹¹ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

¹² tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

¹³ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

¹⁴ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

¹⁵ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

¹⁶ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

¹⁷ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

¹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

²¹ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

²² tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

²³ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

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

²⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

²⁶ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

²⁷ sn That is, across the Sea of Galilee from Galilee.

²⁸ tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.

²⁹ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

³⁰ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

³¹ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³³ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

³⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

³⁵ tn This is an imperfect tense verb.

³⁶ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

³⁷ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

³⁸ tn Here δέ (de) has not been translated.

³⁹ tn Grk “said to.”

⁴⁰ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

⁴¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

⁴² 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.

⁴³ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

⁴⁵ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

⁴⁶ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

⁴⁷ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

⁴⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

⁴⁹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁵⁰ tn Grk “sent ahead and went and found.”

⁵¹ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

⁵³ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

⁵⁵ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

⁵⁶ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

⁵⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

⁵⁸ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

⁵⁹ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

⁶⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

⁶¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶³ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

⁶⁵ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

⁶⁶ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.