Lukas 10:34

10:34 He ¹  went up to him ²  and bandaged his wounds, pouring oil ³  and wine on them. Then ⁴  he put him on ⁵  his own animal, ⁶  brought him to an inn, and took care of him.

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁷  to the poor, and if ⁸  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 22:19

22:19 Then ⁹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹⁰  which is given for you. ¹¹  Do this in remembrance of me.”

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹²  of no crime deserving death. ¹³  I will therefore flog ¹⁴  him and release him.”

[10:34]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ² tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ³ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁵ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ⁶ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[19:8]  ⁷ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ⁸ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[22:19]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹⁰ 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]  ¹¹ 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.

[23:22]  ¹² tn Grk “no cause of death I found in him.”

[23:22]  ¹³ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ¹⁴ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.