2tn 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.

3tn Or “cities.”

4sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

5sn 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.

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

7sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

8tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

9sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

10sn Cuza is also spelled “Chuza” in many English translations.

11sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

12tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

13tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

14tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

15tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

16tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

17sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

18tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

19tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

20sn The rock in Palestine would be a limestone base lying right under the soil.

21sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

22sn That is, crowded out the good plants.

23tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

24tn Grk “when it grew, after it grew.”

25sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

26tn Grk “said these things.”

27tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

28tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

29tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

30tn Here δέ (de) has not been translated.

31tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

32tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

33tn Grk “the mysteries.”

sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

34sn 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.

35sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

36tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

37sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

38sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

39tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

40tn Here δέ (de) has not been translated.

41sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

42tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

43tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

44sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

45tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

46tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

47sn That is, their concern for spiritual things is crowded out by material things.

48sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

49tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

50tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

51sn There is a tenacity that is a part of spiritual fruitfulness.

52sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

53sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

54tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

55sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

56tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

57sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people

are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

58tn Or “disclosed.”

59tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

60tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

61sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

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

63sn 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.

64tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

65tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

66tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

67tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

68sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

69tn 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 δέ (de) has not been translated either.

70tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

71sn A boat that held all the disciples would be of significant size.

72tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

73tn Or “a squall.”

74sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

75tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

76tn Here δέ (de) has not been translated.

77tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

78tn The double vocative shows great emotion.

79tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

80tn Or “commanded” (often with the implication of a threat, L&N 33.331).

81sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

82tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

83sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

84sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

85sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

86tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

87tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

88sn That is, across the Sea of Galilee from Galilee.

89tn Here δέ (de) has not been translated.

90tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

91tn Grk “stepped out on land.”

92tn Or “city.”

93tn Grk “who had demons.”

94tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

95tn Or “in.”

96tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

97tn Grk “and fell,” 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.

98tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

99sn On the title Most High see Luke 1:35.

100sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

101tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

102tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

103tn Grk “unclean.”

104tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

105tn Or “fetters”; these were chains for the feet.

106tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

107tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

108sn This is a parenthetical, explanatory comment by the author.

109tn 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.

110tn Here δέ (de) has not been translated.

111sn 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.

112tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

113tn Or “command.”

114tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

115tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

116tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

117tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

118sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

119tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

120tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

121tn Here δέ (de) has not been translated.

122tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

123tn Or “city.”

124tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

125tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

126tn Here δέ (de) has not been translated.

127tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

128tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

129tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

130tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

131tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

132tn Or “to depart from them.”

133sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

134tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

135tn Grk “returned,” but the effect is that he departed from the Gerasene region.

136tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

137tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

138tn Grk “your house.”

139tn Or “describe.”

140sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

141tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

142tn Or “city.”

143sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

144tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

145tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

146tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

147sn See the note on synagogues in 4:15.

148tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

149tn This verb is an imperfect tense, commonly used by Luke for vividness.

150tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

151sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

152tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

153tn Grk “a flow of blood.”

154tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

155tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

156tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

157sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

158tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

159tn Grk “the flow of her blood.”

sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

160tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

161tn Grk “said.”

162tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

163sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

164tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

165tn Here δέ (de) has not been translated.

166tn Or “could not remain unnoticed” (see L&N 28.83).

167tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

168tn Grk “told for what reason.”

169tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

170tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

171tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

172tn Grk “answered.”

173tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

174tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

175tn Grk “and John,” 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.

176sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

177tn Grk “beating the breasts” (in mourning); see L&N 52.1.

178tn This imperfect verb has been translated as an ingressive imperfect.

179tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

180tn Or “had died.”

181tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

182tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

183tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

184sn In other words, she came back to life; see Acts 20:10.

185tn 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.

186tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

187sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.