¹ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

³ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

⁵ tn Grk “for behold.”

⁶ tn Grk “when the sound of your greeting [reached] my ears.”

⁷ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

¹⁰ tn Or “You 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.

¹¹ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

¹² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

¹³ sn A quotation from Ps 91:12.

¹⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

¹⁶ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

¹⁷ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

¹⁹ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

²⁰ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

²¹ tn Or “let down.”

²² 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.

²³ 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.

²⁴ tn Here δέ (de) has not been translated.

²⁵ 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.

²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷ tc See the tc note on the number “seventy-two” in Luke 10:1.

²⁸ tn Or “the demons obey”; see L&N 36.18.

²⁹ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

³⁰ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

³¹ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

³² 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.

³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³⁴ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

³⁵ sn The snake probably refers to a water snake.

³⁶ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

³⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

³⁸ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

³⁹ tn Grk “seek.”

⁴⁰ tn Or perhaps, “your Father chooses.”

⁴¹ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

⁴² tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

⁴³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

⁴⁴ tn Or “released.”

⁴⁵ tn Or “sickness.”

⁴⁶ sn This term refers to wide streets, and thus suggests the major streets of a city.

⁴⁷ tn Or “faithful.”

⁴⁸ tn Grk “have not been faithful with what is another’s.”

⁴⁹ tn Grk “what is your own.”

⁵⁰ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

⁵¹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

⁵² tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

⁵³ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

⁵⁴ tn See the note on the word “minas” in v. 13.

⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁶ tn Or “disturbed,” “troubled.”

⁵⁷ 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.