8:19 Now Jesus’ 13 mother and his brothers 14 came to him, but 15 they could not get near him because of the crowd.
1 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tc Most
3 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
4 tc Most later
sn In the form of the quotation in the Greek text found in the best
5 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
6 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
8 tn Here δέ (de) has not been translated.
9 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
10 tn Or “implored.”
11 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
12 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
13 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
14 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
16 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
17 tn Here δέ (de) has not been translated.
18 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
19 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
21 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
23 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
24 tn Or “and let him go.”
25 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
26 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
27 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
28 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
29 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
31 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
32 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
33 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
34 tc Some
tn Grk “in the temple.”
35 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
36 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
37 sn Handed him over is another summary of the passion like Luke 9:22.
38 sn See the note on crucify in 23:21.