Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹  a glutton and a drunk, a friend of tax collectors and sinners!’ ² 

Lukas 9:39

9:39 A ³  spirit seizes him, and he suddenly screams; ⁴  it throws him into convulsions ⁵  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ⁶  him severely.

Lukas 9:49

On the Right Side

9:49 John answered, ⁷  “Master, we saw someone casting out demons in your name, and we tried to stop ⁸  him because he is not a disciple ⁹  along with us.”

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ¹⁰  and finds them alert, ¹¹  blessed are those slaves! ¹² 

Lukas 18:4

18:4 For ¹³  a while he refused, but later on ¹⁴  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁵ 

Lukas 20:5

20:5 So ¹⁶  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 21:37

21:37 So ¹⁷  every day Jesus ¹⁸  was teaching in the temple courts, ¹⁹  but at night he went and stayed ²⁰  on the Mount of Olives. ²¹ 

[7:34]  ¹ tn Grk “Behold a man.”

[7:34]  ² sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[9:39]  ³ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ⁴ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ⁵ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁶ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:49]  ⁷ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁸ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[12:38]  ¹⁰ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ¹¹ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ¹² tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[18:4]  ¹³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁴ tn Grk “after these things.”

[18:4]  ¹⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[20:5]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[21:37]  ¹⁷ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹⁹ tn Grk “in the temple.”

[21:37]  ²⁰ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ²¹ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.