Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹  when the sky ²  was shut up three and a half years, and ³  there was a great famine over all the land.

Lukas 4:38

4:38 After Jesus left ⁴  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁵  to help her. ⁶ 

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ⁷  is like a man who built a house on the ground without a foundation. When ⁸  the river burst against that house, ⁹  it collapsed immediately, and was utterly destroyed!” ¹⁰ 

Lukas 7:16

7:16 Fear ¹¹  seized them all, and they began to glorify ¹²  God, saying, “A great prophet ¹³  has appeared ¹⁴  among us!” and “God has come to help ¹⁵  his people!”

Lukas 8:28

8:28 When he saw ¹⁶  Jesus, he cried out, fell ¹⁷  down before him, and shouted with a loud voice, “Leave me alone, ¹⁸  Jesus, Son of the Most High ¹⁹  God! I beg you, do not torment ²⁰  me!”

Lukas 8:37

8:37 Then ²¹  all the people of the Gerasenes ²²  and the surrounding region ²³  asked Jesus ²⁴  to leave them alone, ²⁵  for they were seized with great fear. ²⁶  So ²⁷  he got into the boat and left. ²⁸ 

Lukas 16:26

16:26 Besides all this, ²⁹  a great chasm ³⁰  has been fixed between us, ³¹  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 19:37

19:37 As he approached the road leading down from ³²  the Mount of Olives, ³³  the whole crowd of his ³⁴  disciples began to rejoice ³⁵  and praise ³⁶  God with a loud voice for all the mighty works ³⁷  they had seen: ³⁸ 

[4:25]  ¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:38]  ⁴ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁶ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[6:49]  ⁷ tn Grk “does not do [them].”

[6:49]  ⁸ 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]  ⁹ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ¹⁰ 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.

[7:16]  ¹¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹⁴ tn Grk “arisen.”

[7:16]  ¹⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[8:28]  ¹⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁷ tn Grk “and fell,” 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.

[8:28]  ¹⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁹ sn On the title Most High see Luke 1:35.

[8:28]  ²⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:37]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ²² tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ²³ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ²⁵ tn Or “to depart from them.”

[8:37]  ²⁶ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ²⁸ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[16:26]  ²⁹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ³⁰ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ³¹ tn Grk “between us and you.”

[19:37]  ³² tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ³³ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ³⁴ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ³⁵ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ³⁶ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ³⁷ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ³⁸ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.