3:10 So 7 the crowds were asking 8 him, “What then should we do?”
8:26 So 22 they sailed over to the region of the Gerasenes, 23 which is opposite 24 Galilee.
1 tn Grk “And,” but with clearly contrastive emphasis in context.
2 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
3 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
4 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
5 tn Grk “And it happened that while.” 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 καί (kai) has not been translated because of differences between Greek and English style.
6 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
9 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
10 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
13 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
14 tn Or “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.
15 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
17 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
18 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
21 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
22 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
25 tn Here δέ (de) has not been translated.
26 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
27 tn 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.
28 tn Grk “the mysteries.”
29 sn 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.
30 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
29 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
30 tc The textual tradition here is quite complicated. Most
31 sn That is, across the Sea of Galilee from Galilee.
33 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
34 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
35 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
36 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
37 tn Grk “the one who invited you.”
38 tn Grk “Go up higher.” This means to move to a more important place.
41 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
42 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
43 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
44 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
45 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
46 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
47 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
48 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
49 sn The two disciples will not be allowed to recognize Jesus until v. 31.
50 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
51 sn This parenthetical remark by the author is necessary so the reader will understand the account.