Luke 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Luke 4:36

4:36 They ⁷  were all amazed and began to say ⁸  to one another, “What’s happening here? ⁹  For with authority and power ¹⁰  he commands the unclean spirits, and they come out!”

Luke 4:41-42

4:41 Demons also came out ¹¹  of many, crying out, ¹²  “You are the Son of God!” ¹³  But he rebuked ¹⁴  them, and would not allow them to speak, ¹⁵  because they knew that he was the Christ. ¹⁶ 

4:42 The next morning ¹⁷  Jesus ¹⁸  departed and went to a deserted place. Yet ¹⁹  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Luke 8:5

8:5 “A sower went out to sow ²⁰  his seed. ²¹  And as he sowed, some fell along the path and was trampled on, and the wild birds ²²  devoured it.

Luke 8:27

8:27 As ²³  Jesus ²⁴  stepped ashore, ²⁵  a certain man from the town ²⁶  met him who was possessed by demons. ²⁷  For a long time this man ²⁸  had worn no clothes and had not lived in a house, but among ²⁹  the tombs.

Luke 8:29

8:29 For Jesus ³⁰  had started commanding ³¹  the evil ³²  spirit to come out of the man. (For it had seized him many times, so ³³  he would be bound with chains and shackles ³⁴  and kept under guard. But ³⁵  he would break the restraints and be driven by the demon into deserted ³⁶  places.) ³⁷ 

Luke 14:18

14:18 But one after another they all ³⁸  began to make excuses. ³⁹  The first said to him, ‘I have bought a field, ⁴⁰  and I must go out and see it. Please excuse me.’ ⁴¹ 

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[4:36]  ⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁰ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:41]  ¹³ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁴ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁵ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁶ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹⁷ 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).

[4:41]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  ¹⁹ tn Grk “When it became day.”

[4:42]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ²¹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[8:5]  ²⁵ sn 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.

[8:5]  ²⁶ tn 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.

[8:5]  ²⁷ tn 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).

[8:27]  ³¹ tn Here δέ (de) has not been translated.

[8:27]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ³³ tn Grk “stepped out on land.”

[8:27]  ³⁴ tn Or “city.”

[8:27]  ³⁵ tn Grk “who had demons.”

[8:27]  ³⁶ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ³⁷ tn Or “in.”

[8:29]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ³⁸ tc ‡ 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.

[8:29]  ³⁹ tn Grk “unclean.”

[8:29]  ⁴⁰ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ⁴¹ tn Or “fetters”; these were chains for the feet.

[8:29]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ⁴³ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ⁴⁴ sn This is a parenthetical, explanatory comment by the author.

[14:18]  ⁴³ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁴⁴ 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.

[14:18]  ⁴⁵ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁴⁶ 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.”