Lukas 5:14

5:14 Then ¹  he ordered the man ²  to tell no one, ³  but commanded him, ⁴  “Go ⁵  and show yourself to a priest, and bring the offering ⁶  for your cleansing, as Moses commanded, ⁷  as a testimony to them.” ⁸ 

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ⁹  what credit is that to you? Even sinners ¹⁰  lend to sinners, so that they may be repaid in full. ¹¹ 

Lukas 8:13

8:13 Those ¹²  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ¹³  but ¹⁴  in a time of testing ¹⁵  fall away. ¹⁶ 

Lukas 13:15

13:15 Then the Lord answered him, ¹⁷  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹⁸  and lead it to water? ¹⁹ 

Lukas 15:13

15:13 After ²⁰  a few days, ²¹  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ²²  his wealth ²³  with a wild lifestyle.

Lukas 16:26

16:26 Besides all this, ²⁴  a great chasm ²⁵  has been fixed between us, ²⁶  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[5:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁴ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁵ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ⁶ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ⁷ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁸ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[6:34]  ⁹ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹⁰ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹ tn Grk “to receive as much again.”

[8:13]  ¹² tn Here δέ (de) has not been translated.

[8:13]  ¹³ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁵ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹⁶ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[13:15]  ¹⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹⁹ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[15:13]  ²⁰ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ²¹ tn Grk “after not many days.”

[15:13]  ²² tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ²³ tn Or “estate” (the same word has been translated “estate” in v. 12).

[16:26]  ²⁴ 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]  ²⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

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