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

² tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

³ tn Grk “There is no one from your relatives who is called by this name.”

⁴ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

⁵ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

⁶ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

⁹ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

¹⁰ tn The words “the people” are not in the Greek text but have been supplied.

¹¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹² sn They were amazed. The astonishment shown here is like that in Luke 2:48.

¹³ tn Grk “because his word was.”

¹⁴ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

¹⁵ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

¹⁶ 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).

¹⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

¹⁸ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

¹⁹ sn That is, crowded out the good plants.

²⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

²¹ 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.

²² sn That is, across the Sea of Galilee from Galilee.

²³ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

²⁴ tn Or “command.”

²⁵ 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).

²⁶ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

²⁹ tn Or “preaching the gospel.”

sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

³⁰ 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.

³¹ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

³² 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.

³³ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³⁵ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

³⁶ tn Grk “make fun of him, saying.”

³⁷ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

³⁸ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

³⁹ 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.

⁴⁰ 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.

⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴² tn Grk “said to them.”

⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁴ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

⁴⁵ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶ tn Grk “these.”

⁴⁷ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

⁴⁹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

⁵⁰ tn Or “whose likeness.”

sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

⁵¹ tn Grk “whose likeness and inscription does it have?”

⁵² 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.

⁵³ tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.

⁵⁴ tn Here δέ (de) has not been translated.

⁵⁵ tn In the Greek text this a deliberative subjunctive.

⁵⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

⁵⁷ 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.

⁵⁸ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁰ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

⁶¹ tn Grk “Who is the one who hit you?”

sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

⁶² tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

⁶³ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

⁶⁴ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

⁶⁵ tn Here δέ (de) has not been translated.

⁶⁶ sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

⁶⁷ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁸ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

⁶⁹ tn Grk “behold.”

⁷⁰ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

⁷¹ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷³ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁴ tn This term suggests emotional dialogue and can thus be translated “debated.”

⁷⁵ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁷⁶ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

⁷⁷ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

⁷⁸ 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.

⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

⁸⁰ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

⁸¹ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.