¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

⁴ tn Or “deliverance,” “consolation.”

sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

⁶ sn On Elisha see 2 Kgs 5:1-14.

⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

⁸ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

¹⁰ sn See the note on synagogues in 4:15.

¹¹ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

¹⁶ tn Here the conjunction δέ (de) has been translated as contrastive.

¹⁷ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

¹⁸ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

¹⁹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

²⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

²¹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

²² tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁴ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁶ tn Grk “a flow of blood.”

²⁷ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

²⁸ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

²⁹ sn This is a parenthetical note by the author.

³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³¹ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

³² tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

³³ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

³⁴ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

³⁵ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

³⁶ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

³⁷ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

³⁸ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁹ tn Or “terribly.”

⁴⁰ tn For this term see L&N 33.183.

⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁴ 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.

⁴⁵ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁴⁶ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

⁴⁷ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴⁸ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

⁴⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

⁵⁰ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁵¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁵² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

⁵³ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

⁵⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

⁵⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

⁵⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

⁵⁸ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁹ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

⁶⁰ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

⁶¹ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶³ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

⁶⁴ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

⁶⁵ sn The question “Where, Lord?” means, “Where will the judgment take place?”

⁶⁶ tn Or “corpse.”

⁶⁷ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

⁶⁸ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

⁶⁹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

⁷⁰ tn Or “town.”

⁷¹ tn This is an iterative imperfect; the widow did this on numerous occasions.

⁷² tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

sn The question in Greek expects a positive reply and is also phrased with irony.

⁷³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.