11:24 “When an unclean spirit 28 goes out of a person, 29 it passes through waterless places 30 looking for rest but 31 not finding any. Then 32 it says, ‘I will return to the home I left.’ 33
24:44 Then 55 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 56 in the law of Moses and the prophets and the psalms 57 must be fulfilled.”
1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “the one who is standing before God.”
3 tn Grk “to announce these things of good news to you.”
4 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
5 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
6 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
8 tn Or “Child, why did you do this to us?”
9 tn Or “your father and I have been terribly worried looking for you.”
7 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
9 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
10 tn This question is repeated word for word from v. 19.
10 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
11 tn 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.
12 tn 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….”
13 sn On the title Most High see Luke 1:35.
14 sn 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.
13 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
14 tn Grk “two denarii.”
15 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
16 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
17 tn Grk “with much serving.”
18 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
19 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
20 tn Grk “has left me to serve alone.”
21 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
19 sn This is a reference to an evil spirit. See Luke 4:33.
20 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
21 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
23 tc ‡ Most
24 tn Grk “I will return to my house from which I came.”
22 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
23 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
24 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
26 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
27 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
28 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
29 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
30 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
31 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
32 tn Or “in terrible pain” (L&N 24.92).
33 sn Fire in this context is OT imagery; see Isa 66:24.
31 tn Here δέ (de) has not been translated.
32 tn Or “Be on guard.”
33 tn That is, “I am the Messiah.”
34 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
35 tn Or “with the lawless.”
36 tn Grk “is having its fulfillment.”
37 tn This term also appears in v. 2.
38 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
39 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
41 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
42 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
43 tn Grk “sending on you.”
44 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
45 sn The city refers to Jerusalem.
46 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).