Exegesis:

exelthōn lit. ‘after going out,’ either of the house, or, of the city, preferably the latter.

eporeuthē kata to ethos ‘he went according to (his) custom,’ i.e. as usual, cf. 21.37. For to ethos cf. on 1.9.

eis to Oros tōn Elaiōn ‘to the Mount of the Olives,’ cf. on 19.29.

ēkolouthēsan de autō kai hoi mathētai ‘and his disciples followed him,’ rendering ēkolouthēsan as usual and omitting kai. kai hoi mathētai lit. ‘his disciples too’ as if a synonym of eporeuthē preceded.

Translation:

He came out, or, ‘he left the city.’

As was his custom, or, ‘as he used to do’; or, transposing the phrase to the end of the sentence, ‘that was where he habitually-went, or, went often,’ cf. on 4.16.

Mount of Olives, see on “mount … Olivet” in 19.29.

Followed him, cf. on 7.9.

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.

Exegesis:

ērxanto de katēgorein autou ‘they began to accuse him.’ For archomai with infinitive cf. on 4.21. Here it is best understood as denoting the beginning of an act. For katēgoreō cf. on 6.7.

touton heuramen diastrephonta to ethnos hēmōn ‘we found this man subverting our people.’ touton is emphatic and contemptuous. heuramen may mean ‘we found out,’ or ‘we caught,’ implying intentional search, preferably the latter because of the fact that a participle is following and not an infinitive. to ethnos hēmōn may refer to the Jewish nation in the political sense, or be used in the same general sense as in 7.5, probably the latter.

diastrephō (also 9.41) here ‘to subvert,’ in a political sense.

kōluonta phorous Kaisari didonai ‘forbidding to give taxes to Caesar.’ For this phrase cf. on 20.22.

legonta heauton Christon basilea einai ‘saying that he is the Messiah, a king.’ For Christos cf. on 2.11. basilea is best understood as an apposition to Christon added as a clarification of the meaning of Christos.

Translation:

Accuse, see on 6.7.

We found this man perverting our nation, i.e. we caught this fellow while he was perverting our nation. For found cf. on 7.10. To pervert, or, ‘to instigate to rebellion’ (Willibrord), ‘to stir-up’ (Malay). Our nation, cf. on 7.5; the pronoun has exclusive force.

Forbidding us to give tribute to Caesar, see on 9.49 and on 20.22 and references.

Saying, or a more specific verb, coloured by the context, “claiming” (e.g. An American Translation), ‘pretending’ (Bible de Jérusalem).

A king, or, ‘that means, a king.’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.

Exegesis:

kai heistēkei ho laos thēorōn ‘and the people stood there watching.’ For ho laos cf. on v. 27. thēorō means here ‘to watch,’ ‘to look on,’ ‘to stare,’ as at a spectacle, cf. Plummer.

exemuktērizon de kai hoi archontes ‘also the rulers sneered.’ de kai implies that the attitude of the people was also contemptuous. For ekmuktērizō cf. on 16.14. As compared with empaizō in v. 36 it has a stronger connotation of contempt. For hoi archontes cf. on 23.13.

allous esōsen, sōsatō heauton ‘he saved others, let him save himself.’ sōzō is used here in the meaning, ‘to save from death.’

ei houtos estin ho Christos tou theou ho eklektos ‘if this man is the Anointed One of God, the chosen one.’ houtos is used here contemptuously. For ho Christos tou theou cf. on 2.26. For ho eklektos cf. on ho eklelegmenos in 9.35. ho eklektos may be attributive to ho Christos (‘God’s chosen Messiah’), or in apposition to it. The latter is preferable.

Translation:

Scoffed, see on 16.14.

To save, or, ‘to rescue,’ ‘to save (lit. help) the life of’ (Balinese), not used in a specifically religious sense here.

The Christ of God, his Chosen One, cf. on 2.26 (“the Lord’s Christ”) and on 9.35. Comparable adjustments may lead here to, ‘the Messiah God has sent (or, given) and chosen,’ ‘the One whom God has anointed and elected (or, especially loved, cf. Sranan Tongo).’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.

Exegesis:

kai autos eipen pros autos ‘and he said to them.’ autos is emphatic and stresses the change of subject.

ō anoētoi kai bradeis tē kardia tou pisteuein epi pasin hois elalēsan hoi prophētai ‘you foolish men and slow in mind to believe all that the prophets said.’ anoētos ‘foolish,’ is explained by what follows: it points to a lack of understanding. tou pisteuein goes with bradeis and denotes that which they are slow in. pisteuō epi with dative means ‘to believe’ in the sense of being convinced of the truth of something. As v. 27 shows the reference is not to the prophetic writings only but also to the Law.

Translation:

The structure may have to be changed, e.g. ‘O (you) foolish men, (you who are) so slow of heart that you cannot believe…,’ ‘O (you) foolish men, you are too slow of heart to believe…,’ ‘How foolish you are and how slow (you are) to believe…’ (cf. An American Translation, New English Bible, Good News Translation). Jesus is still incognito, hence in a language like Balinese he does not use the non-honorific forms common from teacher to pupil, but the honorific, polite forms common between strangers.

Foolish, cf. on “fools” in 11.40.

Slow of heart. The qualification ‘heart’ serves to indicate that ‘slow’ is used here metaphorically, in the sense of ‘lacking spiritual alertness.’ The phrase is variously rendered, e.g. ‘the heart is hard’ (Zarma), ‘very heavy in heart’ (Uab Meto), ‘blocked-hearted’ (Bahasa Indonesia), ‘lazy to think’ (Tae’), ‘having a heart that delays’ (Shona 1963), ‘failing-heart-people’ (Fulah). In Tzeltal ‘not with one’s heart’ is a common idiom for reluctance, hence, ‘you have not believed with your hearts’ as the rendering of Revised Standard Version‘s “slow of heart to believe”.

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.