Discovery BoxLuke 1:22 
Context1:22 When 1 he came out, he was not able to speak to them. They 2 realized that he had seen a vision 3 in the holy place, 4 because 5 he was making signs to them and remained unable to speak. 6
Luke 4:41
Context4:41 Demons also came out 7 of many, crying out, 8 “You are the Son of God!” 9 But he rebuked 10 them, and would not allow them to speak, 11 because they knew that he was the Christ. 12
Luke 7:22
Context7:22 So 13 he answered them, 14 “Go tell 15 John what you have seen and heard: 16 The blind see, the lame walk, lepers are cleansed, the 17 deaf hear, the dead are raised, the poor have good news proclaimed to them.
Luke 9:13
Context9:13 But he said to them, “You 18 give them something to eat.” They 19 replied, 20 “We have no more than five loaves and two fish – unless 21 we go 22 and buy food 23 for all these people.”
Luke 9:16
Context9:16 Then 24 he took the five loaves and the two fish, and looking up to heaven he gave thanks 25 and broke them. He gave them to the disciples to set before the crowd.
Luke 12:37
Context12:37 Blessed are those slaves 26 whom their master finds alert 27 when he returns! I tell you the truth, 28 he will dress himself to serve, 29 have them take their place at the table, 30 and will come 31 and wait on them! 32
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
3 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
4 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
5 tn Grk “and,” but the force is causal or explanatory in context.
6 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
7 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
8 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
9 tc Most
10 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
11 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
13 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
14 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
15 sn The same verb has been translated “inform” in 7:18.
16 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
17 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
18 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
19 tn Here δέ (de) has not been translated.
20 tn Grk “said.”
21 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
22 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
23 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
24 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
25 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
26 tn See the note on the word “slave” in 7:2.
27 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
28 tn Grk “Truly (ἀμήν, amhn), I say to you.”
30 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
31 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
32 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
