Lukas 4:39

4:39 So ¹  he stood over her, commanded ²  the fever, and it left her. Immediately ³  she got up and began to serve ⁴  them.

Lukas 6:7

6:7 The experts in the law ⁵  and the Pharisees ⁶  watched ⁷  Jesus ⁸  closely to see if ⁹  he would heal on the Sabbath, ¹⁰  so that they could find a reason to accuse him.

Lukas 8:5

8:5 “A sower went out to sow ¹¹  his seed. ¹²  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹³  devoured it.

Lukas 9:18

Peter’s Confession

9:18 Once ¹⁴  when Jesus ¹⁵  was praying ¹⁶  by himself, and his disciples were nearby, he asked them, ¹⁷  “Who do the crowds say that I am?” ¹⁸ 

Lukas 19:29

19:29 Now ¹⁹  when he approached Bethphage ²⁰  and Bethany, at the place called the Mount of Olives, ²¹  he sent two of the disciples,

Lukas 23:7

23:7 When ²²  he learned that he was from Herod’s jurisdiction, ²³  he sent him over to Herod, ²⁴  who also happened to be in Jerusalem ²⁵  at that time.

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²⁶  And after he said this he breathed his last.

[4:39]  ¹ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ² tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ³ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ⁴ tn The imperfect verb has been translated ingressively.

[6:7]  ⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁶ sn See the note on Pharisees in 5:17.

[6:7]  ⁷ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁰ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[8:5]  ¹¹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹² tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ¹³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:18]  ¹⁴ tn Grk “And it happened that.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁶ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ¹⁷ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁸ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[19:29]  ¹⁹ tn Grk “And it happened that when.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ²⁰ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ²¹ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[23:7]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ²³ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ²⁴ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ²⁵ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:46]  ²⁶ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.