Luke 4:35

4:35 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  Then, after the demon threw the man ⁴  down in their midst, he came out of him without hurting him. ⁵ 

Luke 9:42

9:42 As ⁶  the boy ⁷  was approaching, the demon threw him to the ground ⁸  and shook him with convulsions. ⁹  But Jesus rebuked ¹⁰  the unclean ¹¹  spirit, healed the boy, and gave him back to his father.

Luke 10:34

10:34 He ¹²  went up to him ¹³  and bandaged his wounds, pouring oil ¹⁴  and wine on them. Then ¹⁵  he put him on ¹⁶  his own animal, ¹⁷  brought him to an inn, and took care of him.

Luke 11:1

Instructions on Prayer

11:1 Now ¹⁸  Jesus ¹⁹  was praying in a certain place. When ²⁰  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²¹  taught ²²  his disciples.”

Luke 11:8

11:8 I tell you, even though the man inside ²³  will not get up and give him anything because he is his friend, yet because of the first man’s ²⁴  sheer persistence ²⁵  he will get up and give him whatever he needs.

Luke 13:17

13:17 When ²⁶  he said this all his adversaries were humiliated, ²⁷  but ²⁸  the entire crowd was rejoicing at all the wonderful things ²⁹  he was doing. ³⁰ 

Luke 15:22

15:22 But the father said to his slaves, ³¹  ‘Hurry! Bring the best robe, ³²  and put it on him! Put a ring on his finger ³³  and sandals ³⁴  on his feet!

Luke 20:28

20:28 They asked him, ³⁵  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ³⁶  must marry ³⁷  the widow and father children ³⁸  for his brother. ³⁹ 

Luke 23:8

23:8 When ⁴⁰  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ⁴¹  some miraculous sign. ⁴² 

[4:35]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[9:42]  ⁶ tn Here δέ (de) has not been translated.

[9:42]  ⁷ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁸ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁹ 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]  ¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹¹ sn This is a reference to an evil spirit. See Luke 4:33.

[10:34]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹² tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹³ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹⁵ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ¹⁶ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[11:1]  ¹⁶ 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹⁹ sn John refers to John the Baptist.

[11:1]  ²⁰ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:8]  ²¹ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ²² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ²³ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[13:17]  ²⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²⁷ tn Or “were put to shame.”

[13:17]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁹ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ³⁰ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[15:22]  ³¹ tn See the note on the word “slave” in 7:2.

[15:22]  ³² sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ³³ 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]  ³⁴ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[20:28]  ³⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ³⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ³⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ³⁹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁴⁰ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[23:8]  ⁴¹ tn Here δέ (de) has not been translated.

[23:8]  ⁴² tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁴³ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).