¹ tn Grk “And 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 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

⁶ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

⁷ sn Unclean spirits refers to evil spirits. See Luke 4:33.

⁸ tn Or “roof; therefore.”

⁹ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

¹⁰ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

¹¹ tn Here δέ (de) has not been translated.

¹² tn Or “could not remain unnoticed” (see L&N 28.83).

¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

¹⁴ tn Grk “told for what reason.”

¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

¹⁷ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

¹⁸ tn Here δέ (de) has not been translated.

¹⁹ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

²⁰ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

²¹ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

²² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

²³ sn This is a reference to an evil spirit. See Luke 4:33.

²⁴ 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).

²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁶ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

²⁷ tn Or “and let him go.”

²⁸ tn Grk “glorifying God.”

²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

³¹ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

³² tn Or “received” (see the note on the phrase “let me see again” in v. 41).

³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁴ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁶ tn The word “too” has been supplied for stylistic reasons.

³⁷ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

³⁸ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

³⁹ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).