Lukas 7:7

7:7 That is why ¹  I did not presume ²  to come to you. Instead, say the word, and my servant must be healed. ³ 

Lukas 9:57

Challenging Professed Followers

9:57 As ⁴  they were walking ⁵  along the road, someone said to him, “I will follow you wherever you go.” ⁶ 

Lukas 17:23

17:23 Then people ⁷  will say to you, ‘Look, there he is!’ ⁸  or ‘Look, here he is!’ Do not go out or chase after them. ⁹ 

Lukas 18:39

18:39 And those who were in front ¹⁰  scolded ¹¹  him to get him to be quiet, but he shouted ¹²  even more, “Son of David, have mercy on me!”

Lukas 19:20

19:20 Then another ¹³  slave ¹⁴  came and said, ‘Sir, here is ¹⁵  your mina that I put away for safekeeping ¹⁶  in a piece of cloth. ¹⁷ 

[7:7]  ¹ tn Or “roof; therefore.”

[7:7]  ² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ³ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[9:57]  ⁴ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ⁵ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ⁶ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[17:23]  ⁷ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ⁸ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁹ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[18:39]  ¹⁰ sn That is, those who were at the front of the procession.

[18:39]  ¹¹ 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]  ¹² 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.

[19:20]  ¹³ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ¹⁴ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹⁵ tn Grk “behold.”

[19:20]  ¹⁶ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ¹⁷ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).