Lukas 5:17-25

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. 5:18 Just then ⁶  some men showed up, carrying a paralyzed man ⁷  on a stretcher. ⁸  They ⁹  were trying to bring him in and place him before Jesus. ¹⁰  5:19 But ¹¹  since they found ¹²  no way to carry him in because of the crowd, they went up on the roof ¹³  and let him down on the stretcher ¹⁴  through the roof tiles ¹⁵  right ¹⁶  in front of Jesus. ¹⁷  5:20 When ¹⁸  Jesus ¹⁹  saw their ²⁰  faith he said, “Friend, ²¹  your sins are forgiven.” ²²  5:21 Then ²³  the experts in the law ²⁴  and the Pharisees began to think ²⁵  to themselves, ²⁶  “Who is this man ²⁷  who is uttering blasphemies? ²⁸  Who can forgive sins but God alone?” 5:22 When Jesus perceived ²⁹  their hostile thoughts, ³⁰  he said to them, ³¹  “Why are you raising objections ³²  within yourselves? 5:23 Which is easier, ³³  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ³⁴  that the Son of Man ³⁵  has authority on earth to forgive sins” – he said to the paralyzed man ³⁶  – “I tell you, stand up, take your stretcher ³⁷  and go home.” ³⁸  5:25 Immediately ³⁹  he stood up before them, picked ⁴⁰  up the stretcher ⁴¹  he had been lying on, and went home, glorifying ⁴²  God.

Lukas 6:37

Do Not Judge Others

6:37 “Do ⁴³  not judge, ⁴⁴  and you will not be judged; ⁴⁵  do not condemn, and you will not be condemned; forgive, ⁴⁶  and you will be forgiven.

Lukas 7:36-50

Jesus’ Anointing

7:36 Now one of the Pharisees ⁴⁷  asked Jesus ⁴⁸  to have dinner with him, so ⁴⁹  he went into the Pharisee’s house and took his place at the table. ⁵⁰  7:37 Then ⁵¹  when a woman of that town, who was a sinner, learned that Jesus ⁵²  was dining ⁵³  at the Pharisee’s house, she brought an alabaster jar ⁵⁴  of perfumed oil. ⁵⁵  7:38 As ⁵⁶  she stood ⁵⁷  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁵⁸  wiped them with her hair, ⁵⁹  kissed ⁶⁰  them, ⁶¹  and anointed ⁶²  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ⁶³  he said to himself, “If this man were a prophet, ⁶⁴  he would know who and what kind of woman ⁶⁵  this is who is touching him, that she is a sinner.” 7:40 So ⁶⁶  Jesus answered him, ⁶⁷  “Simon, I have something to say to you.” He replied, ⁶⁸  “Say it, Teacher.” 7:41 “A certain creditor ⁶⁹  had two debtors; one owed him ⁷⁰  five hundred silver coins, ⁷¹  and the other fifty. 7:42 When they could not pay, he canceled ⁷²  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ⁷³  “I suppose the one who had the bigger debt canceled.” ⁷⁴  Jesus ⁷⁵  said to him, “You have judged rightly.” 7:44 Then, ⁷⁶  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁷⁷  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ⁷⁸  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ⁷⁹  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁸⁰  but the one who is forgiven little loves little.” 7:48 Then ⁸¹  Jesus ⁸²  said to her, “Your sins are forgiven.” ⁸³  7:49 But ⁸⁴  those who were at the table ⁸⁵  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ⁸⁶  said to the woman, “Your faith ⁸⁷  has saved you; ⁸⁸  go in peace.”

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁸⁹  against us.

And do not lead us into temptation.” ⁹⁰ 

Lukas 17:3-4

17:3 Watch ⁹¹  yourselves! If ⁹²  your brother ⁹³  sins, rebuke him. If ⁹⁴  he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ⁹⁵  him.”

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁹⁶  Then ⁹⁷  they threw dice ⁹⁸  to divide his clothes. ⁹⁹ 

Lukas 24:47

24:47 and repentance ¹⁰⁰  for the forgiveness of sins would be proclaimed ¹⁰¹  in his name to all nations, ¹⁰²  beginning from Jerusalem. ¹⁰³ 

[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.

[5:18]  ⁶ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ⁷ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ⁸ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁹ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ¹² tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹³ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹⁴ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ¹⁵ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ¹⁶ tn Grk “in the midst.”

[5:19]  ¹⁷ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:20]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ²⁰ 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]  ²¹ 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]  ²² 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.

[5:21]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ²⁴ 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]  ²⁵ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ²⁶ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ²⁷ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²⁸ 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.

[5:22]  ²⁹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ³⁰ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ³¹ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ³² tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:23]  ³³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:24]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “to your house.”

[5:25]  ³⁹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ⁴⁰ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ⁴¹ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ⁴² sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[6:37]  ⁴³ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ⁴⁴ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ⁴⁵ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ⁴⁶ sn On forgive see Luke 11:4; 1 Pet 3:7.

[7:36]  ⁴⁷ sn See the note on Pharisees in 5:17.

[7:36]  ⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁵⁰ tn Grk “and 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.

[7:37]  ⁵¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁵³ tn Grk “was reclining at table.”

[7:37]  ⁵⁴ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁵⁵ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[7:38]  ⁵⁶ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁵⁷ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁵⁸ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁵⁹ tn Grk “with the hair of her head.”

[7:38]  ⁶⁰ tn Grk “and kissed,” 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.

[7:38]  ⁶¹ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁶² sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:39]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁶⁷ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ⁶⁸ tn Grk “he said.”

[7:41]  ⁶⁹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁷⁰ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁷¹ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[7:42]  ⁷² tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:43]  ⁷³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁷⁴ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁷⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁷⁷ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[7:45]  ⁷⁸ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ⁷⁹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:47]  ⁸⁰ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[7:48]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ⁸² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ⁸³ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ⁸⁴ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁸⁵ tn Grk “were reclining at table.”

[7:50]  ⁸⁶ tn Here δέ (de) has not been translated.

[7:50]  ⁸⁷ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁸⁸ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[11:4]  ⁸⁹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ⁹⁰ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[17:3]  ⁹¹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ⁹² tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ⁹³ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ⁹⁴ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4]  ⁹⁵ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[23:34]  ⁹⁶ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁹⁸ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ⁹⁹ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[24:47]  ¹⁰⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁰¹ tn Or “preached,” “announced.”

[24:47]  ¹⁰² sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹⁰³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.