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

² tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

³ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

⁴ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

⁵ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

⁸ tn Here δέ (de) has not been translated.

⁹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

¹⁰ tn Or “implored.”

¹¹ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

¹² tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

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

¹⁴ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶ 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.

¹⁷ tn Here δέ (de) has not been translated.

¹⁸ 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.

¹⁹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²³ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

²⁴ tn Or “and let him go.”

²⁵ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

²⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

²⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

²⁸ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

²⁹ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

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

³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

³² sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

³³ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

³⁴ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

tn Grk “in the temple.”

³⁵ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

³⁶ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

³⁷ sn Handed him over is another summary of the passion like Luke 9:22.

³⁸ sn See the note on crucify in 23:21.