¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

² sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

³ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

⁵ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

tn Or “city.”

¹¹ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

¹⁴ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

¹⁵ tn Grk “in those days.”

¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁷ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹ tn Grk “he”; the referent has been specified in the translation for clarity.

²⁰ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²³ tn Grk “those who were invited.”

²⁴ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

²⁵ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

²⁶ sn On Joanna see Luke 8:1-3.