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 5:12

Healing a Leper

5:12 While ⁴  Jesus ⁵  was in one of the towns, ⁶  a man came ⁷  to him who was covered with ⁸  leprosy. ⁹  When ¹⁰  he saw Jesus, he bowed down with his face to the ground ¹¹  and begged him, ¹²  “Lord, if ¹³  you are willing, you can make me clean.”

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ¹⁴  is like a man who built a house on the ground without a foundation. When ¹⁵  the river burst against that house, ¹⁶  it collapsed immediately, and was utterly destroyed!” ¹⁷ 

Lukas 7:20

7:20 When ¹⁸  the men came to Jesus, ¹⁹  they said, “John the Baptist has sent us to you to ask, ²⁰  ‘Are you the one who is to come, or should we look for another?’” ²¹ 

Lukas 8:25

8:25 Then ²²  he said to them, “Where is your faith?” ²³  But they were afraid and amazed, ²⁴  saying to one another, “Who then is this? He commands even the winds and the water, ²⁵  and they obey him!”

Lukas 9:13

9:13 But he said to them, “You ²⁶  give them something to eat.” They ²⁷  replied, ²⁸  “We have no more than five loaves and two fish – unless ²⁹  we go ³⁰  and buy food ³¹  for all these people.”

Lukas 11:31

11:31 The queen of the South ³²  will rise up at the judgment ³³  with the people ³⁴  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³⁵  something greater ³⁶  than Solomon is here!

Lukas 13:25

13:25 Once ³⁷  the head of the house ³⁸  gets up ³⁹  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁴⁰  let us in!’ ⁴¹  But he will answer you, ⁴²  ‘I don’t know where you come from.’ ⁴³ 

Lukas 14:21

14:21 So ⁴⁴  the slave came back and reported this to his master. Then the master of the household was furious ⁴⁵  and said to his slave, ‘Go out quickly ⁴⁶  to the streets and alleys of the city, ⁴⁷  and bring in the poor, ⁴⁸  the crippled, ⁴⁹  the blind, and the lame.’

Lukas 19:30

19:30 telling them, ⁵⁰  “Go to the village ahead of you. ⁵¹  When ⁵²  you enter it, you will find a colt tied there that has never been ridden. ⁵³  Untie it and bring it here.

Lukas 22:19

22:19 Then ⁵⁴  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁵⁵  which is given for you. ⁵⁶  Do this in remembrance of me.”

Lukas 23:2

23:2 They ⁵⁷  began to accuse ⁵⁸  him, saying, “We found this man subverting ⁵⁹  our nation, forbidding ⁶⁰  us to pay the tribute tax ⁶¹  to Caesar ⁶²  and claiming that he himself is Christ, ⁶³  a king.”

[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.

[5:12]  ⁴ 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]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁶ tn Or “cities.”

[5:12]  ⁷ 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]  ⁸ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹² tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[6:49]  ¹⁴ tn Grk “does not do [them].”

[6:49]  ¹⁵ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ¹⁶ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ¹⁷ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:20]  ¹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ²⁰ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ²¹ tn This question is repeated word for word from v. 19.

[8:25]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ²³ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ²⁴ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ²⁵ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:13]  ²⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ²⁷ tn Here δέ (de) has not been translated.

[9:13]  ²⁸ tn Grk “said.”

[9:13]  ²⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ³⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ³¹ 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.

[11:31]  ³² sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ³³ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ³⁴ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ³⁵ tn Grk “behold.”

[11:31]  ³⁶ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[13:25]  ³⁷ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ³⁸ tn Or “the master of the household.”

[13:25]  ³⁹ tn Or “rises,” or “stands up.”

[13:25]  ⁴⁰ tn Or “Sir.”

[13:25]  ⁴¹ tn Grk “Open to us.”

[13:25]  ⁴² tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁴³ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[14:21]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁴⁵ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁴⁶ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁴⁷ tn Or “town.”

[14:21]  ⁴⁸ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁴⁹ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:30]  ⁵⁰ tn Grk “saying.”

[19:30]  ⁵¹ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁵² tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ⁵³ tn Grk “a colt tied there on which no one of men has ever sat.”

[22:19]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁵⁵ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁵⁶ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:2]  ⁵⁷ tn Here δέ (de) has not been translated.

[23:2]  ⁵⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ⁶⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁶¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.