Luke 2:48

2:48 When ¹  his parents ²  saw him, they were overwhelmed. His ³  mother said to him, “Child, ⁴  why have you treated ⁵  us like this? Look, your father and I have been looking for you anxiously.” ⁶ 

Luke 9:42

9:42 As ⁷  the boy ⁸  was approaching, the demon threw him to the ground ⁹  and shook him with convulsions. ¹⁰  But Jesus rebuked ¹¹  the unclean ¹²  spirit, healed the boy, and gave him back to his father.

Luke 11:13

11:13 If you then, although you are ¹³  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁴  to those who ask him!”

Luke 14:26

14:26 “If anyone comes to me and does not hate ¹⁵  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁶  he cannot be my disciple.

Luke 15:22

15:22 But the father said to his slaves, ¹⁷  ‘Hurry! Bring the best robe, ¹⁸  and put it on him! Put a ring on his finger ¹⁹  and sandals ²⁰  on his feet!

Luke 16:24

16:24 So ²¹  he called out, ²²  ‘Father Abraham, have mercy on me, and send Lazarus ²³  to dip the tip of his finger ²⁴  in water and cool my tongue, because I am in anguish ²⁵  in this fire.’ ²⁶ 

[2:48]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵ tn Or “Child, why did you do this to us?”

[2:48]  ⁶ tn Or “your father and I have been terribly worried looking for you.”

[9:42]  ⁷ tn Here δέ (de) has not been translated.

[9:42]  ⁸ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁹ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁰ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹¹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹² sn This is a reference to an evil spirit. See Luke 4:33.

[11:13]  ¹³ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹⁴ 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.

[14:26]  ¹⁹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁰ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[15:22]  ²⁵ tn See the note on the word “slave” in 7:2.

[15:22]  ²⁶ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ²⁷ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ²⁸ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[16:24]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ³² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ³³ 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.)

[16:24]  ³⁴ 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.

[16:24]  ³⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ³⁶ sn Fire in this context is OT imagery; see Isa 66:24.