Lukas 6:6

Healing a Withered Hand

6:6 On ¹  another Sabbath, Jesus ²  entered the synagogue ³  and was teaching. Now ⁴  a man was there whose right hand was withered. ⁵ 

Lukas 8:2

8:2 and also some women ⁶  who had been healed of evil spirits and disabilities: ⁷  Mary ⁸  (called Magdalene), from whom seven demons had gone out,

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁹  when you see Abraham, Isaac, Jacob, ¹⁰  and all the prophets in the kingdom of God ¹¹  but you yourselves thrown out. ¹² 

Lukas 16:26

16:26 Besides all this, ¹³  a great chasm ¹⁴  has been fixed between us, ¹⁵  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[6:6]  ¹ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ³ sn See the note on synagogues in 4:15.

[6:6]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ⁵ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[8:2]  ⁶ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁷ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁸ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[13:28]  ⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ¹⁰ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ¹¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ¹² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[16:26]  ¹³ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁴ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁵ tn Grk “between us and you.”