Lukas 4:42

4:42 The next morning ¹  Jesus ²  departed and went to a deserted place. Yet ³  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:24

5:24 But so that you may know ⁴  that the Son of Man ⁵  has authority on earth to forgive sins” – he said to the paralyzed man ⁶  – “I tell you, stand up, take your stretcher ⁷  and go home.” ⁸ 

Lukas 7:16

7:16 Fear ⁹  seized them all, and they began to glorify ¹⁰  God, saying, “A great prophet ¹¹  has appeared ¹²  among us!” and “God has come to help ¹³  his people!”

Lukas 7:19

7:19 and sent them to Jesus ¹⁴  to ask, ¹⁵  “Are you the one who is to come, ¹⁶  or should we look for another?”

Lukas 9:36

9:36 After ¹⁷  the voice had spoken, Jesus was found alone. So ¹⁸  they kept silent and told no one ¹⁹  at that time ²⁰  anything of what they had seen.

Lukas 10:34

10:34 He ²¹  went up to him ²²  and bandaged his wounds, pouring oil ²³  and wine on them. Then ²⁴  he put him on ²⁵  his own animal, ²⁶  brought him to an inn, and took care of him.

Lukas 12:5

12:5 But I will warn ²⁷  you whom you should fear: Fear the one who, after the killing, ²⁸  has authority to throw you ²⁹  into hell. ³⁰  Yes, I tell you, fear him!

Lukas 20:10

20:10 When harvest time came, he sent a slave ³¹  to the tenants so that they would give ³²  him his portion of the crop. ³³  However, the tenants beat his slave ³⁴  and sent him away empty-handed.

[4:42]  ¹ tn Grk “When it became day.”

[4:42]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ³ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:24]  ⁴ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁵ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁶ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ⁷ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ⁸ tn Grk “to your house.”

[7:16]  ⁹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹¹ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹² tn Grk “arisen.”

[7:16]  ¹³ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:19]  ¹⁴ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹⁵ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹⁶ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[9:36]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹⁹ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ²⁰ tn Grk “in those days.”

[10:34]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ²² tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²³ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁵ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ²⁶ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[12:5]  ²⁷ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ²⁸ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ²⁹ tn The direct object (“you”) is understood.

[12:5]  ³⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[20:10]  ³¹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ³² tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ³³ tn Grk “from the fruit of the vineyard.”

[20:10]  ³⁴ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.