Discovery BoxLuke 2:48 
Context2:48 When 1 his parents 2 saw him, they were overwhelmed. His 3 mother said to him, “Child, 4 why have you treated 5 us like this? Look, your father and I have been looking for you anxiously.” 6
Luke 7:39
Context7:39 Now when the Pharisee who had invited him saw this, 7 he said to himself, “If this man were a prophet, 8 he would know who and what kind of woman 9 this is who is touching him, that she is a sinner.”
Luke 8:28
Context8:28 When he saw 10 Jesus, he cried out, fell 11 down before him, and shouted with a loud voice, “Leave me alone, 12 Jesus, Son of the Most High 13 God! I beg you, do not torment 14 me!”
Luke 8:47
Context8:47 When 15 the woman saw that she could not escape notice, 16 she came trembling and fell down before him. In 17 the presence of all the people, she explained why 18 she had touched him and how she had been immediately healed.
Luke 15:20
Context15:20 So 19 he got up and went to his father. But while he was still a long way from home 20 his father saw him, and his heart went out to him; 21 he ran and hugged 22 his son 23 and kissed him.
Luke 23:8
Context23:8 When 24 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 25 some miraculous sign. 26
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
3 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
4 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
5 tn Or “Child, why did you do this to us?”
6 tn Or “your father and I have been terribly worried looking for you.”
7 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
8 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
9 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
10 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
11 tn Grk “and fell,” 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.
12 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
13 sn On the title Most High see Luke 1:35.
14 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
15 tn Here δέ (de) has not been translated.
16 tn Or “could not remain unnoticed” (see L&N 28.83).
17 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.
18 tn Grk “told for what reason.”
19 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
20 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
21 tn Or “felt great affection for him,” “felt great pity for him.”
sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
22 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
23 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
24 tn Here δέ (de) has not been translated.
25 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
26 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
