¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

³ tn Grk “went out.”

⁴ tn Grk “all the surrounding region.”

⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶ sn See the note on today in 2:11.

⁷ tn Grk “in your hearing.”

⁸ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

⁹ tn Here δέ (de) has not been translated.

¹⁰ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

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

¹² sn In other words, she came back to life; see Acts 20:10.

¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵ tn Here δέ (de) has not been translated.

¹⁶ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

¹⁷ 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.

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

¹⁹ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ (579) 892 1241 pc co.

tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

²⁰ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

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

²² tc See the tc note on the number “seventy-two” in Luke 10:1.

²³ tn Or “the demons obey”; see L&N 36.18.

²⁴ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁷ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

²⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²⁹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

³⁰ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

³¹ 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.

³² tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

³³ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

³⁴ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

³⁵ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

³⁸ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

³⁹ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

⁴⁰ tn Or “yielded a plentiful harvest.”

⁴¹ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴² tn Grk “the coming [season].”

⁴³ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

⁴⁴ tn This is a first class condition in the Greek text, showing which of the options is assumed.

⁴⁵ sn This term refers to wide streets, and thus suggests the major streets of a city.

⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

⁴⁷ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

⁴⁸ tn Or “faithful.”

⁴⁹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

⁵⁰ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

⁵¹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

⁵² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁵³ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁵⁶ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

⁵⁷ tn Grk “glorifying God.”

⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁹ tn Grk “to him”; the referent has been specified in the translation for clarity.

⁶⁰ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶³ tn Or “should pray at all times” (L&N 67.88).

⁶⁴ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

⁶⁶ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

⁶⁷ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

⁶⁸ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

⁶⁹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

⁷⁰ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

⁷¹ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷³ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

⁷⁴ sn See Zech 9:9.

⁷⁵ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁷ tn Grk “he.”

⁷⁸ tn Grk “the temple” (also in v. 47).

sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

⁷⁹ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸¹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

⁸² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

⁸³ tn For the translation “rise up in arms” see L&N 55.2.

⁸⁴ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

⁸⁵ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

⁸⁶ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

⁸⁷ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁹ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

⁹¹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

⁹² tn Grk “He said to them.”

⁹³ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

⁹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁵ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

⁹⁶ tn Grk “from his own mouth” (an idiom).

⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁸ tn Grk “find no cause.”

sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

⁹⁹ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

¹⁰⁰ sn An allusion to Hos 10:8 (cf. Rev 6:16).

¹⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰² tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

¹⁰³ tn Or “ointments.” This was another type of perfumed oil.

¹⁰⁴ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

¹⁰⁵ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

¹⁰⁶ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

¹⁰⁷ tn This pronoun is somewhat emphatic.

¹⁰⁸ tn This translates a καί (kai, “and”) that has clear sequential force.

¹⁰⁹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

¹¹⁰ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

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

¹¹² tn Or “disturbed,” “troubled.”

¹¹³ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

¹¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁶ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.