Lukas 5:15

5:15 But the news about him spread even more, ¹  and large crowds were gathering together to hear him ²  and to be healed of their illnesses.

Lukas 5:21

5:21 Then ³  the experts in the law ⁴  and the Pharisees began to think ⁵  to themselves, ⁶  “Who is this man ⁷  who is uttering blasphemies? ⁸  Who can forgive sins but God alone?”

Lukas 8:2

8:2 and also some women ⁹  who had been healed of evil spirits and disabilities: ¹⁰  Mary ¹¹  (called Magdalene), from whom seven demons had gone out,

Lukas 13:16

13:16 Then ¹²  shouldn’t ¹³  this woman, a daughter of Abraham whom Satan ¹⁴  bound for eighteen long ¹⁵  years, be released from this imprisonment ¹⁶  on the Sabbath day?”

Lukas 19:17

19:17 And the king ¹⁷  said to him, ‘Well done, good slave! Because you have been faithful ¹⁸  in a very small matter, you will have authority ¹⁹  over ten cities.’

[5:15]  ¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:21]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁴ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ⁵ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁶ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁷ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁸ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[8:2]  ⁹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁰ 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]  ¹¹ 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.

[13:16]  ¹² tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹³ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁴ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁵ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁶ tn Or “bondage”; Grk “bond.”

[19:17]  ¹⁷ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁸ tn See Luke 16:10.

[19:17]  ¹⁹ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.