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 Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
8 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
9 tc Most
10 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
11 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
13 tn Here the conjunction δέ (de) has been translated as contrastive.
14 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
15 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
16 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
17 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
19 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
20 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
21 sn The same verb has been translated “inform” in 7:18.
22 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
23 tn Grk “and the,” 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.
25 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
26 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
27 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
31 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
32 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.
33 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….”
34 sn On the title Most High see Luke 1:35.
35 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.
37 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
38 tn 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.
43 tn Here δέ (de) has not been translated.
44 tn Or “could not remain unnoticed” (see L&N 28.83).
45 tn 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.
46 tn Grk “told for what reason.”
49 tn Grk “weighed down with sleep” (an idiom).
50 tn Or “after they became fully awake,” “but they became fully awake and saw.”
55 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
61 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
62 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
67 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
68 tc Most
73 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
74 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
75 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
76 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
79 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
80 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
81 tn Or “felt great affection for him,” “felt great pity for him.”
82 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
83 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
85 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
86 tn Grk “out of your own mouth” (an idiom).
87 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
88 tn Or “exacting,” “harsh,” “hard.”
91 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
92 sn See the note on the name Mount of Olives in v. 29.
93 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
94 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
95 sn See 2:13, 20; Acts 2:47; 3:8-9.
96 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
97 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
97 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
98 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
99 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.