Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹  dressing him in elegant clothes, ²  Herod ³  sent him back to Pilate.

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ⁴ 

‘We played the flute for you, yet you did not dance; ⁵ 

we wailed in mourning, ⁶  yet you did not weep.’

Lukas 3:31

3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, ⁷  the son of David, ⁸ 

Lukas 22:63

22:63 Now ⁹  the men who were holding Jesus ¹⁰  under guard began to mock him and beat him.

Lukas 4:36

4:36 They ¹¹  were all amazed and began to say ¹²  to one another, “What’s happening here? ¹³  For with authority and power ¹⁴  he commands the unclean spirits, and they come out!”

Lukas 9:41

9:41 Jesus answered, ¹⁵  “You ¹⁶  unbelieving ¹⁷  and perverse generation! How much longer ¹⁸  must I be with you and endure ¹⁹  you? ²⁰  Bring your son here.”

Lukas 7:9

7:9 When Jesus heard this, he was amazed ²¹  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ²² 

[23:11]  ¹ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ² sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[7:32]  ⁴ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁵ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁶ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[3:31]  ⁷ sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

[3:31]  ⁸ sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

[22:63]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:36]  ¹¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹² tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹³ 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]  ¹⁴ 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.

[9:41]  ¹⁵ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ¹⁶ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹⁷ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ¹⁸ tn Grk “how long.”

[9:41]  ¹⁹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁰ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[7:9]  ²¹ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ²² sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.