Lukas 5:17

Healing and Forgiving a Paralytic

5:17 Now on ¹  one of those days, while he was teaching, there were Pharisees ²  and teachers of the law ³  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁴  and the power of the Lord was with him ⁵  to heal.

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ⁶  is like a man who built a house on the ground without a foundation. When ⁷  the river burst against that house, ⁸  it collapsed immediately, and was utterly destroyed!” ⁹ 

Lukas 7:9

7:9 When Jesus heard this, he was amazed ¹⁰  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹¹ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹²  he said to himself, “If this man were a prophet, ¹³  he would know who and what kind of woman ¹⁴  this is who is touching him, that she is a sinner.”

Lukas 10:30

10:30 Jesus replied, ¹⁵  “A man was going down ¹⁶  from Jerusalem ¹⁷  to Jericho, ¹⁸  and fell into the hands of robbers, who stripped him, beat ¹⁹  him up, and went off, leaving him half dead. ²⁰ 

Lukas 13:32

13:32 But ²¹  he said to them, “Go ²²  and tell that fox, ²³  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁴  I will complete my work. ²⁵ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ²⁶  him, saying, “He saved others. Let him save ²⁷  himself if ²⁸  he is the Christ ²⁹  of God, his chosen one!”

[5:17]  ¹ tn Grk “And 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.

[5:17]  ² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:17]  ⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[6:49]  ⁶ tn Grk “does not do [them].”

[6:49]  ⁷ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ⁸ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ⁹ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:9]  ¹⁰ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹¹ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:39]  ¹² 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]  ¹³ 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]  ¹⁴ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[10:30]  ¹⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁶ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁹ tn Grk “and beat,” 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.

[10:30]  ²⁰ sn That is, in a state between life and death; severely wounded.

[13:32]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²³ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁴ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁵ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[23:35]  ²⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ²⁷ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ²⁸ tn This is a first class condition in the Greek text.

[23:35]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.