Lukas 8:29

8:29 For Jesus ¹  had started commanding ²  the evil ³  spirit to come out of the man. (For it had seized him many times, so ⁴  he would be bound with chains and shackles ⁵  and kept under guard. But ⁶  he would break the restraints and be driven by the demon into deserted ⁷  places.) ⁸ 

Lukas 8:35

8:35 So ⁹  the people went out to see what had happened, and they came to Jesus. They ¹⁰  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 11:32

11:32 The people ¹¹  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹²  – and now, ¹³  something greater than Jonah is here!

Lukas 20:10

20:10 When harvest time came, he sent a slave ¹⁴  to the tenants so that they would give ¹⁵  him his portion of the crop. ¹⁶  However, the tenants beat his slave ¹⁷  and sent him away empty-handed.

[8:29]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ³ tn Grk “unclean.”

[8:29]  ⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ⁸ sn This is a parenthetical, explanatory comment by the author.

[8:35]  ⁹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹⁰ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:32]  ¹¹ tn See the note on the word “people” in v. 31.

[11:32]  ¹² tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ¹³ tn Grk “behold.”

[20:10]  ¹⁴ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹⁵ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ¹⁶ tn Grk “from the fruit of the vineyard.”

[20:10]  ¹⁷ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.