Luke 9:37-49

New English Translation

Footnotes

1. Luke 9:37 tn Grk “Now it happened that on.” 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.
2. Luke 9:38 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).
3. Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
4. Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
5. Luke 9:39 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).
6. Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
7. Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
8. Luke 9:39 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. Luke 9:40 tn Grk “And I.” 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.
10. Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
11. Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
12. Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
13. Luke 9:41 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.
14. Luke 9:41 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
15. Luke 9:41 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
16. Luke 9:41 tn Grk “how long.”
17. Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
18. Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
19. Luke 9:42 tn Here δέ (de) has not been translated.
20. Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
21. Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
22. Luke 9:42 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
23. Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
24. Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
25. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
26. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
27. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
28. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ¹³ 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P⁷⁵ א B D L Ξ ƒ¹ 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
29. Luke 9:44 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
30. Luke 9:44 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
31. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
32. Luke 9:45 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
33. Luke 9:45 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
34. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
35. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
36. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
37. Luke 9:47 tn On this use of παρά (para), see BDF §238.
38. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
39. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
40. Luke 9:48 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
41. Luke 9:49 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.
42. Luke 9:49 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekōluomen; found in P^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekōlusamen; found in A C D W Θ Ψ ƒ^1,13 33 M co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.
43. Luke 9:49 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.