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

² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

³ tn Or “stood in front of.”

⁴ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

sn Terrified. See similar responses in Luke 1:12, 29.

⁵ 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.

⁶ tn Grk “when the days ended.”

⁷ tn The word “home” is not in the Greek text, but has been supplied for clarity.

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

⁹ 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.

¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹¹ tn Grk “he said to them.”

¹² tn Grk “Why is it that you were looking for me?”

¹³ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

¹⁴ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

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

¹⁶ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

¹⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

¹⁸ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

¹⁹ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

²⁰ tn Or “gazing at,” “staring at.”

²¹ sn On Elisha see 2 Kgs 5:1-14.

²² tn Here καί (kai) has been translated as “yet” to indicate the contrast.

²³ 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.

²⁴ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

²⁵ 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.

²⁶ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

²⁷ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

²⁸ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

²⁹ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

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

³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³² tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

³³ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

³⁴ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

³⁵ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

³⁶ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

³⁷ sn See the note on today in 2:11.

³⁸ tn Grk “In that hour.”

³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴⁰ tn Grk “and sicknesses,” 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.

⁴¹ tn Or “and bestowed (sight) on.”

⁴² tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

⁴³ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

⁴⁴ tn Grk “were reclining at table.”

⁴⁵ tn Grk “And it happened that some time.” 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.

⁴⁶ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

⁴⁷ tn Or “cities.”

⁴⁸ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

⁴⁹ 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.

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

⁵¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

⁵² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

⁵³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

⁵⁴ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

⁵⁵ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

⁵⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

⁵⁷ sn See the note on tetrarch in 3:1.

⁵⁸ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

⁵⁹ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

⁶⁰ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

⁶¹ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

⁶² 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).

⁶³ sn This is a parenthetical note by the author.

⁶⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁵ 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).

⁶⁶ tn Grk “And it happened that.” 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.

⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁸ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

⁶⁹ tn Grk “the disciples were with him, and he asked them, saying.”

⁷⁰ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

⁷¹ tn Grk “weighed down with sleep” (an idiom).

⁷² tn Or “after they became fully awake,” “but they became fully awake and saw.”

⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁷⁴ 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.

⁷⁵ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁷⁶ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

⁷⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁸ tn Or “were put to shame.”

⁷⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁸⁰ sn Concerning all the wonderful things see Luke 7:16; 19:37.

⁸¹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

⁸² tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

⁸³ tn Grk “to eat bread,” an idiom for participating in a meal.

⁸⁴ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

⁸⁵ sn See the note on Pharisees in 5:17.

⁸⁶ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

⁸⁷ tn Καί (kai) has not been translated because of differences between Greek and English style.

⁸⁸ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

⁸⁹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

⁹⁰ tn Grk “And it happened that as.” 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.

⁹¹ tn Grk “they.”

⁹² tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

⁹³ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

⁹⁴ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

⁹⁵ sn That is, those who were at the front of the procession.

⁹⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

⁹⁷ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

⁹⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

⁹⁹ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

¹⁰⁰ tn Grk “to trap him in a saying.”

¹⁰¹ tn Or “amazed.”

¹⁰² tn Here δέ (de) has not been translated.

¹⁰³ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

¹⁰⁴ tn Or “They were extremely afraid.”

¹⁰⁵ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

¹⁰⁶ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

¹⁰⁷ 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).

¹⁰⁸ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

¹⁰⁹ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

¹¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹² tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

¹¹³ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

¹¹⁴ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

¹¹⁵ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.