Lukas 5:13

5:13 So ¹  he stretched out his hand and touched ²  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 6:19

6:19 The ³  whole crowd was trying to touch him, because power ⁴  was coming out from him and healing them all.

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁵  he said to himself, “If this man were a prophet, ⁶  he would know who and what kind of woman ⁷  this is who is touching him, that she is a sinner.”

Lukas 8:44-47

8:44 She ⁸  came up behind Jesus ⁹  and touched the edge ¹⁰  of his cloak, ¹¹  and at once the bleeding ¹²  stopped. 8:45 Then ¹³  Jesus asked, ¹⁴  “Who was it who touched me?” When they all denied it, Peter ¹⁵  said, “Master, the crowds are surrounding you and pressing ¹⁶  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹⁷  from me.” 8:47 When ¹⁸  the woman saw that she could not escape notice, ¹⁹  she came trembling and fell down before him. In ²⁰  the presence of all the people, she explained why ²¹  she had touched him and how she had been immediately healed.

Lukas 11:46

11:46 But Jesus ²²  replied, ²³  “Woe to you experts in religious law as well! ²⁴  You load people ²⁵  down with burdens difficult to bear, yet you yourselves refuse to touch ²⁶  the burdens with even one of your fingers!

Lukas 18:15

Jesus and Little Children

18:15 Now people ²⁷  were even bringing their babies ²⁸  to him for him to touch. ²⁹  But when the disciples saw it, they began to scold those who brought them. ³⁰ 

Lukas 22:51

22:51 But Jesus said, ³¹  “Enough of this!” And he touched the man’s ³²  ear and healed ³³  him.

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ³⁴  Touch me and see; a ghost ³⁵  does not have flesh and bones like you see I have.”

[5:13]  ¹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ² sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[6:19]  ³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ⁴ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[7:39]  ⁵ 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.

[7:39]  ⁶ 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)…”

[7:39]  ⁷ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:44]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁰ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹¹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹² tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:45]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁴ tn Grk “said.”

[8:45]  ¹⁵ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁶ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[8:46]  ¹⁷ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:47]  ¹⁸ tn Here δέ (de) has not been translated.

[8:47]  ¹⁹ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ²⁰ 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.

[8:47]  ²¹ tn Grk “told for what reason.”

[11:46]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ²³ tn Grk “said.”

[11:46]  ²⁴ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ²⁵ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ²⁶ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[18:15]  ²⁷ tn Grk “they.”

[18:15]  ²⁸ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ²⁹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ³⁰ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[22:51]  ³¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ³² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ³³ 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).

[24:39]  ³⁴ tn Grk “that it is I myself.”

[24:39]  ³⁵ tn See tc note on “ghost” in v. 37.