¹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

² sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

³ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

⁴ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

⁵ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

⁶ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

⁷ tn Grk “all our days.”

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

⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁰ tn Grk “the word which had been spoken to them.”

¹¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹² tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

¹³ 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.

¹⁴ 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).

¹⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

¹⁶ 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.

¹⁷ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

¹⁸ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

¹⁹ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

²⁰ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

²¹ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

²² tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

²³ 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.

²⁴ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

²⁵ tn Or “command.”

²⁶ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

²⁷ tn This imperfect verb has been translated as an ingressive imperfect.

²⁸ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

²⁹ tn Or “had died.”

³⁰ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

³¹ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

³² tn Grk “because his face was set toward Jerusalem.”

sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

³³ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³⁵ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

³⁶ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

³⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

³⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

⁴⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴² tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

⁴³ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

⁴⁴ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

⁴⁵ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

⁴⁶ tn Here δέ (de) has not been translated.

⁴⁷ tn Grk “said to.”

⁴⁸ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

⁴⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

⁵⁰ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵¹ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

⁵² sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁴ tn Or “dinner.”

⁵⁵ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

⁵⁶ tn The word “guests” is not in the Greek text but is implied.

⁵⁷ sn See the note on tax collectors in 3:12.

⁵⁸ tn Grk “were drawing near.”

⁵⁹ sn See the note on Pharisees in 5:17.

⁶⁰ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

⁶¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶² sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

⁶³ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁵ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

⁶⁶ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

⁶⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

⁶⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

⁷⁰ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

⁷² sn See the note on Pharisees in 5:17.

⁷³ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

⁷⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

⁷⁶ sn This remark is best regarded as a parenthetical note by the author.

⁷⁷ sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.

⁷⁸ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

⁷⁹ tn Here δέ (de) has not been translated.

⁸⁰ tn In the Greek text this a deliberative subjunctive.

⁸¹ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

⁸² tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

⁸³ 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.

⁸⁴ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

⁸⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁸⁶ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

⁸⁷ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

⁸⁸ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

⁹⁰ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

⁹¹ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.