Lukas 8:27

8:27 As ¹  Jesus ²  stepped ashore, ³  a certain man from the town ⁴  met him who was possessed by demons. ⁵  For a long time this man ⁶  had worn no clothes and had not lived in a house, but among ⁷  the tombs.

Lukas 8:29

8:29 For Jesus ⁸  had started commanding ⁹  the evil ¹⁰  spirit to come out of the man. (For it had seized him many times, so ¹¹  he would be bound with chains and shackles ¹²  and kept under guard. But ¹³  he would break the restraints and be driven by the demon into deserted ¹⁴  places.) ¹⁵ 

Lukas 10:34

10:34 He ¹⁶  went up to him ¹⁷  and bandaged his wounds, pouring oil ¹⁸  and wine on them. Then ¹⁹  he put him on ²⁰  his own animal, ²¹  brought him to an inn, and took care of him.

Lukas 11:5

11:5 Then ²²  he said to them, “Suppose one of you ²³  has a friend, and you go to him ²⁴  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁵ 

Lukas 11:31

11:31 The queen of the South ²⁶  will rise up at the judgment ²⁷  with the people ²⁸  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ²⁹  something greater ³⁰  than Solomon is here!

Lukas 13:7

13:7 So ³¹  he said to the worker who tended the vineyard, ‘For ³²  three years ³³  now, I have come looking for fruit on this fig tree, and each time I inspect it ³⁴  I find none. Cut ³⁵  it down! Why ³⁶  should it continue to deplete ³⁷  the soil?’

Lukas 19:22

19:22 The king ³⁸  said to him, ‘I will judge you by your own words, ³⁹  you wicked slave! ⁴⁰  So you knew, did you, that I was a severe ⁴¹  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 21:12

21:12 But before all this, ⁴²  they will seize ⁴³  you and persecute you, handing you over to the synagogues ⁴⁴  and prisons. You ⁴⁵  will be brought before kings and governors because of my name.

[8:27]  ¹ tn Here δέ (de) has not been translated.

[8:27]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ³ tn Grk “stepped out on land.”

[8:27]  ⁴ tn Or “city.”

[8:27]  ⁵ tn Grk “who had demons.”

[8:27]  ⁶ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁷ tn Or “in.”

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

[8:29]  ⁹ 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]  ¹⁰ tn Grk “unclean.”

[8:29]  ¹¹ 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]  ¹² tn Or “fetters”; these were chains for the feet.

[8:29]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁴ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁵ sn This is a parenthetical, explanatory comment by the author.

[10:34]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[11:5]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²³ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²⁴ tn Grk “he will go to him.”

[11:5]  ²⁵ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:31]  ²⁶ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ²⁷ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ²⁸ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ²⁹ tn Grk “behold.”

[11:31]  ³⁰ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[13:7]  ³¹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ³² tn Grk “Behold, for.”

[13:7]  ³³ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ³⁴ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ³⁵ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ³⁶ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ³⁷ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[19:22]  ³⁸ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³⁹ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁴⁰ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁴¹ tn Or “exacting,” “harsh,” “hard.”

[21:12]  ⁴² sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ⁴³ tn Grk “will lay their hands on you.”

[21:12]  ⁴⁴ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ⁴⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.