Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ¹  sick with various diseases brought them to Jesus. ²  He placed ³  his hands on every one of them and healed them.

Lukas 4:42

4:42 The next morning ⁴  Jesus ⁵  departed and went to a deserted place. Yet ⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:3

5:3 He got into ⁷  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁸  Jesus ⁹  sat down ¹⁰  and taught the crowds from the boat.

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ¹¹  the tetrarch ¹²  heard about everything that was happening, and he was thoroughly perplexed, ¹³  because some people were saying that John ¹⁴  had been raised from the dead,

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ¹⁵  the apostles returned, ¹⁶  they told Jesus ¹⁷  everything they had done. Then ¹⁸  he took them with him and they withdrew privately to a town ¹⁹  called Bethsaida. ²⁰ 

Lukas 9:36

9:36 After ²¹  the voice had spoken, Jesus was found alone. So ²²  they kept silent and told no one ²³  at that time ²⁴  anything of what they had seen.

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ²⁵  what you see but did not see it, and to hear what you hear but did not hear it.”

[4:40]  ¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:42]  ⁴ tn Grk “When it became day.”

[4:42]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:3]  ⁷ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ¹⁰ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[9:7]  ¹¹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹² sn See the note on tetrarch in 3:1.

[9:7]  ¹³ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁴ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:10]  ¹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁶ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹⁹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ²⁰ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:36]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ²² tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ²³ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ²⁴ tn Grk “in those days.”

[10:24]  ²⁵ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.