¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

² tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

³ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

⁴ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

⁵ sn That is, those who were at the front of the procession.

⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

⁷ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

¹⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

¹¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

¹² tn Or “in terrible pain” (L&N 24.92).

¹³ sn Fire in this context is OT imagery; see Isa 66:24.