Lukas 5:13

5:13 So ¹  he stretched out his hand and touched ²  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 5:31

5:31 Jesus ³  answered them, “Those who are well don’t need a physician, but those who are sick do. ⁴ 

Lukas 6:40

6:40 A disciple ⁵  is not greater than ⁶  his teacher, but everyone when fully trained will be like his teacher.

Lukas 7:40

7:40 So ⁷  Jesus answered him, ⁸  “Simon, I have something to say to you.” He replied, ⁹  “Say it, Teacher.”

Lukas 7:49

7:49 But ¹⁰  those who were at the table ¹¹  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 8:52

8:52 Now they were all ¹²  wailing and mourning ¹³  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 10:8

10:8 Whenever ¹⁴  you enter a town ¹⁵  and the people ¹⁶  welcome you, eat what is set before you.

Lukas 10:23

10:23 Then ¹⁷  Jesus ¹⁸  turned ¹⁹  to his ²⁰  disciples and said privately, “Blessed ²¹  are the eyes that see what you see!

Lukas 14:19

14:19 Another ²²  said, ‘I have bought five yoke of oxen, ²³  and I am going out ²⁴  to examine them. Please excuse me.’

Lukas 14:29

14:29 Otherwise, ²⁵  when he has laid ²⁶  a foundation and is not able to finish the tower, ²⁷  all who see it ²⁸  will begin to make fun of ²⁹  him.

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ³⁰  (who loved money) heard all this and ridiculed ³¹  him.

Lukas 18:39

18:39 And those who were in front ³²  scolded ³³  him to get him to be quiet, but he shouted ³⁴  even more, “Son of David, have mercy on me!”

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ³⁵  it.’”

Lukas 19:33

19:33 As ³⁶  they were untying the colt, its owners asked them, ³⁷  “Why are you untying that colt?”

Lukas 19:48

19:48 but ³⁸  they could not find a way to do it, ³⁹  for all the people hung on his words. ⁴⁰ 

Lukas 22:49

22:49 When ⁴¹  those who were around him saw what was about to happen, they said, “Lord, should ⁴²  we use our swords?” ⁴³ 

[5:13]  ¹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ² sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:31]  ³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁴ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[6:40]  ⁵ tn Or “student.”

[6:40]  ⁶ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

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

[7:40]  ⁸ 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]  ⁹ tn Grk “he said.”

[7:49]  ¹⁰ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹¹ tn Grk “were reclining at table.”

[8:52]  ¹² sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ¹³ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[10:8]  ¹⁴ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁵ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:23]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹⁹ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ²⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ²¹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[14:19]  ²² tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ²³ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ²⁴ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:29]  ²⁵ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ²⁶ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ²⁷ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁸ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁹ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[16:14]  ³⁰ sn See the note on Pharisees in 5:17.

[16:14]  ³¹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[18:39]  ³² sn That is, those who were at the front of the procession.

[18:39]  ³³ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ³⁴ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[19:31]  ³⁵ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:33]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ³⁷ tn Grk “said to them.”

[19:48]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ³⁹ tn Grk “they did not find the thing that they might do.”

[19:48]  ⁴⁰ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[22:49]  ⁴¹ tn Here δέ (de) has not been translated.

[22:49]  ⁴² tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ⁴³ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.