11:24 “When an unclean spirit 7 goes out of a person, 8 it passes through waterless places 9 looking for rest but 10 not finding any. Then 11 it says, ‘I will return to the home I left.’ 12
11:29 As 13 the crowds were increasing, Jesus 14 began to say, “This generation is a wicked generation; it looks for a sign, 15 but no sign will be given to it except the sign of Jonah. 16
13:6 Then 23 Jesus 24 told this parable: “A man had a fig tree 25 planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So 26 he said to the worker who tended the vineyard, ‘For 27 three years 28 now, I have come looking for fruit on this fig tree, and each time I inspect it 29 I find none. Cut 30 it down! Why 31 should it continue to deplete 32 the soil?’
15:8 “Or what woman, if she has ten silver coins 33 and loses 34 one of them, 35 does not light a lamp, sweep 36 the house, and search thoroughly until she finds it?
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
3 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
4 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
5 tn Or “Child, why did you do this to us?”
6 tn Or “your father and I have been terribly worried looking for you.”
7 sn This is a reference to an evil spirit. See Luke 4:33.
8 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
9 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).
10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
11 tc ‡ Most
12 tn Grk “I will return to my house from which I came.”
13 tn Here δέ (de) has not been translated.
14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
15 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
16 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
19 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
20 tn Grk “blows.”
21 tn Grk “will receive few (blows).”
22 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
23 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
24 tn Grk “they will ask even more.”
25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
26 tn Grk “he”; the referent has been specified in the translation for clarity.
27 sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
31 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
32 tn Grk “Behold, for.”
33 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
34 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
35 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
36 tn Grk “Why indeed.” Here καί (kai) has not been translated.
37 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
37 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
38 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
39 tn Grk “one coin.”
40 tn Grk “and sweep,” 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.
43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
44 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
45 tn Grk “tried to lay hands on him.”
46 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.