Lukas 5:20

5:20 When ¹  Jesus ²  saw their ³  faith he said, “Friend, ⁴  your sins are forgiven.” ⁵ 

Lukas 8:54

8:54 But Jesus ⁶  gently took her by the hand and said, ⁷  “Child, get up.”

Lukas 10:18

10:18 So ⁸  he said to them, “I saw ⁹  Satan fall ¹⁰  like lightning ¹¹  from heaven.

Lukas 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ¹² 

Lukas 10:28

10:28 Jesus ¹³  said to him, “You have answered correctly; ¹⁴  do this, and you will live.”

Lukas 19:45

Cleansing the Temple

19:45 Then ¹⁵  Jesus ¹⁶  entered the temple courts ¹⁷  and began to drive out those who were selling things there, ¹⁸ 

Lukas 20:23

20:23 But Jesus ¹⁹  perceived their deceit ²⁰  and said to them,

Lukas 22:14

The Lord’s Supper

22:14 Now ²¹  when the hour came, Jesus ²²  took his place at the table ²³  and the apostles joined ²⁴  him.

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ²⁵  the whole group of them rose up and brought Jesus ²⁶  before Pilate. ²⁷ 

[5:20]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁴ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁵ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[8:54]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁷ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[10:18]  ⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ⁹ tn This is an imperfect tense verb.

[10:18]  ¹⁰ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹¹ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:26]  ¹² tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:28]  ¹³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁴ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[19:45]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ¹⁶ tn Grk “he.”

[19:45]  ¹⁷ tn Grk “the temple” (also in v. 47).

[19:45]  sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

[19:45]  ¹⁸ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[20:23]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ²⁰ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[22:14]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ²³ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:14]  ²⁴ tn Grk “the apostles with him.”

[23:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ²⁷ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.