Lukas 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Lukas 6:18

6:18 and those who suffered from ⁵  unclean ⁶  spirits were cured.

Lukas 7:7

7:7 That is why ⁷  I did not presume ⁸  to come to you. Instead, say the word, and my servant must be healed. ⁹ 

Lukas 8:44

8:44 She ¹⁰  came up behind Jesus ¹¹  and touched the edge ¹²  of his cloak, ¹³  and at once the bleeding ¹⁴  stopped.

Lukas 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ¹⁵  so the Son of Man will be a sign ¹⁶  to this generation. ¹⁷ 

Lukas 11:38

11:38 The ¹⁸  Pharisee was astonished when he saw that Jesus ¹⁹  did not first wash his hands ²⁰  before the meal.

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ²¹  three measures ²²  of flour until all the dough had risen.” ²³ 

Lukas 16:6

16:6 The man ²⁴  replied, ‘A hundred measures ²⁵  of olive oil.’ The manager ²⁶  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ²⁷ 

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²⁸  by her unending pleas.’” ²⁹ 

Lukas 18:17

18:17 I tell you the truth, ³⁰  whoever does not receive ³¹  the kingdom of God like a child ³²  will never ³³  enter it.”

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ³⁴  wrong.”

Lukas 24:7

24:7 that ³⁵  the Son of Man must be delivered ³⁶  into the hands of sinful men, ³⁷  and be crucified, ³⁸  and on the third day rise again.” ³⁹ 

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[6:18]  ⁵ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ⁶ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[7:7]  ⁷ tn Or “roof; therefore.”

[7:7]  ⁸ 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]  ⁹ 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.

[8:44]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹² sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁴ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[11:30]  ¹⁵ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ¹⁶ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ¹⁷ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:38]  ¹⁸ tn Here δέ (de) has not been translated.

[11:38]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ²⁰ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[13:21]  ²¹ tn Grk “hid in.”

[13:21]  ²² sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ²³ tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[16:6]  ²⁴ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ²⁵ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ²⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ²⁷ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[18:5]  ²⁸ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ²⁹ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:17]  ³⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ³¹ sn On receive see John 1:12.

[18:17]  ³² sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ³³ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[23:41]  ³⁴ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[24:7]  ³⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ³⁶ tn See Luke 9:22, 44; 13:33.

[24:7]  ³⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ³⁸ sn See the note on crucify in 23:21.

[24:7]  ³⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.