Lukas 5:12
Konteks5:12 While 1 Jesus 2 was in one of the towns, 3 a man came 4 to him who was covered with 5 leprosy. 6 When 7 he saw Jesus, he bowed down with his face to the ground 8 and begged him, 9 “Lord, if 10 you are willing, you can make me clean.”
Lukas 5:17
Konteks5:17 Now on 11 one of those days, while he was teaching, there were Pharisees 12 and teachers of the law 13 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 14 and the power of the Lord was with him 15 to heal.
Lukas 7:39
Konteks7:39 Now when the Pharisee who had invited him saw this, 16 he said to himself, “If this man were a prophet, 17 he would know who and what kind of woman 18 this is who is touching him, that she is a sinner.”
Lukas 8:24
Konteks8:24 They 19 came 20 and woke him, saying, “Master, Master, 21 we are about to die!” So 22 he got up and rebuked 23 the wind and the raging waves; 24 they died down, and it was calm.
Lukas 8:47
Konteks8:47 When 25 the woman saw that she could not escape notice, 26 she came trembling and fell down before him. In 27 the presence of all the people, she explained why 28 she had touched him and how she had been immediately healed.
Lukas 9:22
Konteks9:22 saying, “The Son of Man must suffer 29 many things and be rejected by the elders, 30 chief priests, and experts in the law, 31 and be killed, and on the third day be raised.” 32
Lukas 20:19
Konteks20:19 Then 33 the experts in the law 34 and the chief priests wanted to arrest 35 him that very hour, because they realized he had told this parable against them. But 36 they were afraid of the people.
Lukas 23:14
Konteks23:14 and said to them, “You brought me this man as one who was misleading 37 the people. When I examined him before you, I 38 did not find this man guilty 39 of anything you accused him of doing.
Lukas 23:22
Konteks23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 40 of no crime deserving death. 41 I will therefore flog 42 him and release him.”
[5:12] 1 tn Grk “And it happened that while.” 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.
[5:12] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 4 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 5 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 6 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 7 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 8 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 9 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 10 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:17] 11 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] 12 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] 13 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] 14 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] 15 tc Most
[7:39] 16 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] 17 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] 18 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
[8:24] 19 tn Here δέ (de) has not been translated.
[8:24] 20 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 21 tn The double vocative shows great emotion.
[8:24] 22 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 23 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 24 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:47] 25 tn Here δέ (de) has not been translated.
[8:47] 26 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 27 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 28 tn Grk “told for what reason.”
[9:22] 29 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 30 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 31 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 32 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[20:19] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 34 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 35 tn Grk “tried to lay hands on him.”
[20:19] 36 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:14] 37 tn This term also appears in v. 2.
[23:14] 38 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 39 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:22] 40 tn Grk “no cause of death I found in him.”
[23:22] 41 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 42 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
