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

sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

² tn Grk “he.”

³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

⁵ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

⁶ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

⁷ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

⁸ 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.

⁹ 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.

¹⁰ 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.

¹¹ 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.

¹² 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.

¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

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

¹⁵ tn The participle ἀκούσας (akousas) has been taken temporally.

¹⁶ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

¹⁷ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

¹⁸ tn Grk “weighed down with sleep” (an idiom).

¹⁹ tn Or “after they became fully awake,” “but they became fully awake and saw.”

²⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹ tn Grk “sent messengers before his face,” an idiom.

²² tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

²³ tn Or “to prepare (things) for him.”

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

²⁵ tn This is at the beginning of the clause, in emphatic position in the Greek text.

²⁶ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

²⁷ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

²⁸ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

²⁹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³⁰ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

³¹ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

³² tn This recalls the verb of the earlier reply in v. 28.

³³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

³⁴ tn Or “terribly.”

³⁵ tn For this term see L&N 33.183.

³⁶ tn Grk “they.”

³⁷ 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).

³⁸ 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).

³⁹ 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.

⁴⁰ sn That is, those who were at the front of the procession.

⁴¹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

⁴² 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.

⁴³ 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).

⁴⁴ tn The imperfect is intense in this context, suggesting an ongoing attitude.

⁴⁵ tn Grk “this one” (somewhat derogatory in this context).

⁴⁶ tn Or “to rule.”

⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

⁴⁸ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵⁰ tn Or “seized” (L&N 37.109).

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

⁵² sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.