Lukas 6:7

6:7 The experts in the law ¹  and the Pharisees ²  watched ³  Jesus ⁴  closely to see if ⁵  he would heal on the Sabbath, ⁶  so that they could find a reason to accuse him.

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ⁷  Won’t they both fall ⁸  into a pit?

Lukas 7:21

7:21 At that very time ⁹  Jesus ¹⁰  cured many people of diseases, sicknesses, ¹¹  and evil spirits, and granted ¹²  sight to many who were blind.

Lukas 8:3

8:3 and Joanna the wife of Cuza ¹³  (Herod’s ¹⁴  household manager), ¹⁵  Susanna, and many others who provided for them ¹⁶  out of their own resources.

Lukas 8:51

8:51 Now when he came to the house, Jesus ¹⁷  did not let anyone go in with him except Peter, John, ¹⁸  and James, and the child’s father and mother.

Lukas 9:9

9:9 Herod said, “I had John ¹⁹  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ²⁰ 

Lukas 9:28

The Transfiguration

9:28 Now ²¹  about eight days ²²  after these sayings, Jesus ²³  took with him Peter, John, and James, and went up the mountain to pray.

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ²⁴  an expert in religious law ²⁵  stood up to test Jesus, ²⁶  saying, “Teacher, what must I do to inherit eternal life?” ²⁷ 

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ²⁸  also said to the disciples, “There was a rich man who was informed of accusations ²⁹  that his manager ³⁰  was wasting ³¹  his assets.

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ³²  said to his disciples, “Stumbling blocks are sure to come, but woe ³³  to the one through whom they come!

Lukas 17:14

17:14 When ³⁴  he saw them he said, “Go ³⁵  and show yourselves to the priests.” ³⁶  And ³⁷  as they went along, they were cleansed.

Lukas 24:24-25

24:24 Then ³⁸  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³⁹  24:25 So ⁴⁰  he said to them, “You ⁴¹  foolish people ⁴²  – how slow of heart ⁴³  to believe ⁴⁴  all that the prophets have spoken!

[6:7]  ¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ² sn See the note on Pharisees in 5:17.

[6:7]  ³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:39]  ⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ⁸ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[7:21]  ⁹ tn Grk “In that hour.”

[7:21]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹¹ tn Grk “and sicknesses,” 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.

[7:21]  ¹² tn Or “and bestowed (sight) on.”

[8:3]  ¹³ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ¹⁴ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ¹⁵ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ¹⁶ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:51]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁸ tn Grk “and John,” 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.

[9:9]  ¹⁹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ²⁰ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:28]  ²¹ tn Grk “Now it happened that about.” 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.

[9:28]  ²² tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ²⁴ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[10:25]  ²⁵ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ²⁷ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[16:1]  ²⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ²⁹ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ³⁰ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ³¹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[17:1]  ³² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ³³ sn See Luke 6:24-26.

[17:14]  ³⁴ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ³⁵ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ³⁶ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ³⁷ tn Grk “And it happened that as.” 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.

[24:24]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁹ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁴¹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁴² tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴³ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁴⁴ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.