8:9 Then 5 his disciples asked him what this parable meant. 6
1 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
2 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
3 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
4 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
5 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
7 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).
8 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
9 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
10 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.
11 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.
12 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
13 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.
14 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.
15 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
16 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
18 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
19 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
20 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
21 tn This double present imperative is emphatic.
sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
22 sn The two disciples will not be allowed to recognize Jesus until v. 31.
23 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
24 sn This parenthetical remark by the author is necessary so the reader will understand the account.
25 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.