¹ tc Most mss (A C³ W Θ Ψ ƒ^1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P⁷⁵ א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

¹ tc Most mss (A W Θ Ψ ƒ^1,13 33 M lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

⁵ tc Most mss (P⁴⁵ Ψ 070 ƒ¹³ 33 M) supply the pronoun ὑμῶν (humōn, “your”) here, although several significant and early witnesses omit it (P⁷⁵ א A B D L Q W Θ ƒ¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ¹³ 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P⁷⁵ א B D L Ξ ƒ¹ 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.

² tc Most mss, especially later ones (A C [D] Θ Ψ ƒ¹³ 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P⁷⁵ א B L W ƒ¹ 579 700 892* 1241 2542 it co).

² tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ^1,13 579 700 892 1241 2542 al), though found in most (P⁷⁵ A D Q Ψ 33 M lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

³ tc Most later mss (A C D Θ Ψ [ƒ¹³] M lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatō deuteroprōtō, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (P⁴ א B L W ƒ¹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

³ tc Most mss (A Q Θ Ψ 0102 ƒ^1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

² tc Most mss (A D Θ Ψ ƒ¹³ 33 M latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P⁷⁵ א B Q 579 892 sa, and [with minor variation] C L ƒ¹ 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

³ tc Most mss (א¹ A [D W] Θ Ψ 0102 ƒ^1,[13] 33 700 2542 M 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) is the reason it should be omitted from Luke.

⁴ tc Most mss (A Θ Ξ Ψ 0102 ƒ^1,13 33 M lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (P^{4vid,7, 75vid} א B D L W 579 892 1241 it).

⁵ tc Most mss (A C D Θ ƒ¹³ 33 M latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most significant witnesses and several others (א B L W Ψ ƒ¹ 565 579 700 1241 co), is thus preferred.

³ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include P⁴⁵ א A B C L M lat sy co. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

³ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.

⁴ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ ƒ^{1, 13} 579 700 1241 1424 pm lat mae bo; SBL). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional scribal alteration, and is thus omitted from the present translation. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.

¹ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autōn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ƒ¹ 579 700 892 1424 f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁸ has the pronoun in brackets, indicating doubts as to its authenticity.

¹ tc The majority of mss read ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (P²¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

⁵ tc Most witnesses (B² C D L N Γ Δ Θ ƒ¹ 33 565 579 700 1424 M lat) have “children” (τέκνων, teknōn) here instead of “deeds” (ἔργων, ergōn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (ƒ¹³) as well as early versional and patristic support.

² tc ‡ Most mss (C L N W Γ Δ Θ 0250 ƒ^{1, 13} 565 579 700 1424 M al lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 it sa), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁸ includes the pronoun in brackets, indicating doubt as to its authenticity.

¹ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ƒ¹ 33 latt bo. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L N W Γ Δ Θ 0233 ƒ¹³ 565 579 700 1241 1424 M sy^h sa). NA²⁸ has the pronoun in brackets, indicating doubts as to its authenticity.