¹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

² tn Grk “when the days ended.”

³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

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

⁵ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

⁶ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

⁷ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

⁸ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

sn The note that this happened immediately shows the speed and totality of the recovery.

⁹ tn The imperfect verb has been translated ingressively.

¹⁰ 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).

¹¹ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

¹² 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.

¹³ 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.

¹⁴ 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.

¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ tn Grk “He was trying to see who Jesus was.”

¹⁷ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

¹⁸ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

¹⁹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

²⁰ tn Grk “this one” (somewhat derogatory in this context).

²¹ tn Or “to rule.”

²² tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

²³ tn See Luke 16:10.

²⁴ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

²⁵ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

²⁶ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁸ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

³¹ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

³² sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

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

³³ tn Or “delivered up.”

³⁴ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.