Lukas 4:23

4:23 Jesus ¹  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ²  and say, ‘What we have heard that you did in Capernaum, ³  do here in your hometown too.’”

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 7:24

7:24 When ⁹  John’s messengers had gone, Jesus ¹⁰  began to speak to the crowds about John: “What did you go out into the wilderness ¹¹  to see? A reed shaken by the wind? ¹² 

Lukas 8:18

8:18 So listen carefully, ¹³  for whoever has will be given more, but ¹⁴  whoever does not have, even what he thinks he has ¹⁵  will be taken from him.”

Lukas 9:13

9:13 But he said to them, “You ¹⁶  give them something to eat.” They ¹⁷  replied, ¹⁸  “We have no more than five loaves and two fish – unless ¹⁹  we go ²⁰  and buy food ²¹  for all these people.”

Lukas 11:13

11:13 If you then, although you are ²²  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²³  to those who ask him!”

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ²⁴  you who kill the prophets and stone those who are sent to you! ²⁵  How often I have longed ²⁶  to gather your children together as a hen gathers her chicks under her wings, but ²⁷  you would have none of it! ²⁸ 

Lukas 15:4

15:4 “Which one ²⁹  of you, if he has a hundred ³⁰  sheep and loses one of them, would not leave the ninety-nine in the open pasture ³¹  and go look for ³²  the one that is lost until he finds it? ³³ 

Lukas 22:37

22:37 For I tell you that this scripture must be ³⁴  fulfilled in me, ‘And he was counted with the transgressors.’ ³⁵  For what is written about me is being fulfilled.” ³⁶ 

Lukas 22:52

22:52 Then ³⁷  Jesus said to the chief priests, the officers of the temple guard, ³⁸  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ³⁹ 

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ⁴⁰  Touch me and see; a ghost ⁴¹  does not have flesh and bones like you see I have.”

Lukas 24:44

Jesus’ Final Commission

24:44 Then ⁴²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴³  in the law of Moses and the prophets and the psalms ⁴⁴  must be fulfilled.”

[4:23]  ¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ² sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ³ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[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.”

[7:24]  ⁹ tn Here δέ (de) has not been translated.

[7:24]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹¹ tn Or “desert.”

[7:24]  ¹² tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[8:18]  ¹³ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁵ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[9:13]  ¹⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁷ tn Here δέ (de) has not been translated.

[9:13]  ¹⁸ tn Grk “said.”

[9:13]  ¹⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ²⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ²¹ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[11:13]  ²² tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ²³ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[13:34]  ²⁴ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁸ tn Grk “you were not willing.”

[15:4]  ²⁹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ³⁰ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ³¹ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ³² tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³³ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[22:37]  ³⁴ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³⁵ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ³⁶ tn Grk “is having its fulfillment.”

[22:52]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ³⁸ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ³⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[24:39]  ⁴⁰ tn Grk “that it is I myself.”

[24:39]  ⁴¹ tn See tc note on “ghost” in v. 37.

[24:44]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴⁴ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.