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 5:3

5:3 He got into ⁴  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁵  Jesus ⁶  sat down ⁷  and taught the crowds from the boat.

Lukas 8:22

Stilling of a Storm

8:22 One ⁸  day Jesus ⁹  got into a boat ¹⁰  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹¹  they set out,

Lukas 11:46

11:46 But Jesus ¹²  replied, ¹³  “Woe to you experts in religious law as well! ¹⁴  You load people ¹⁵  down with burdens difficult to bear, yet you yourselves refuse to touch ¹⁶  the burdens with even one of your fingers!

Lukas 12:27

12:27 Consider how the flowers ¹⁷  grow; they do not work ¹⁸  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 14:18

14:18 But one after another they all ¹⁹  began to make excuses. ²⁰  The first said to him, ‘I have bought a field, ²¹  and I must go out and see it. Please excuse me.’ ²² 

Lukas 15:4

15:4 “Which one ²³  of you, if he has a hundred ²⁴  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²⁵  and go look for ²⁶  the one that is lost until he finds it? ²⁷ 

Lukas 15:7-8

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²⁸  who repents than over ninety-nine righteous people ²⁹  who have no need to repent. ³⁰ 

15:8 “Or what woman, if she has ten silver coins ³¹  and loses ³²  one of them, ³³  does not light a lamp, sweep ³⁴  the house, and search thoroughly until she finds it?

Lukas 15:21

15:21 Then ³⁵  his son said to him, ‘Father, I have sinned against heaven ³⁶  and against you; I am no longer worthy to be called your son.’ ³⁷ 

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ³⁸  and give the money ³⁹  to the poor, ⁴⁰  and you will have treasure ⁴¹  in heaven. Then ⁴²  come, follow me.”

Lukas 20:1

The Authority of Jesus

20:1 Now one ⁴³  day, as Jesus ⁴⁴  was teaching the people in the temple courts ⁴⁵  and proclaiming ⁴⁶  the gospel, the chief priests and the experts in the law ⁴⁷  with the elders came up ⁴⁸ 

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ⁴⁹  “Are you the only visitor to Jerusalem who doesn’t know ⁵⁰  the things that have happened there ⁵¹  in these days?”

[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.

[5:3]  ⁴ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

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

[5:3]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁷ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[8:22]  ⁸ tn Grk “Now it happened that one.” 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. Here δέ (de) has not been translated either.

[8:22]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹⁰ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹¹ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:46]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹³ tn Grk “said.”

[11:46]  ¹⁴ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ¹⁵ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ¹⁶ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[12:27]  ¹⁷ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ¹⁸ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[14:18]  ¹⁹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²⁰ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²¹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²² sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[15:4]  ²³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ²⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ²⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ²⁷ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:7]  ²⁸ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ²⁹ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ³⁰ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ³¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ³² tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ³³ tn Grk “one coin.”

[15:8]  ³⁴ tn Grk “and sweep,” 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.

[15:21]  ³⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ³⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ³⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[18:22]  ³⁸ sn See Luke 14:33.

[18:22]  ³⁹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁴⁰ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁴¹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[20:1]  ⁴³ tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁴⁵ tn Grk “the temple.”

[20:1]  ⁴⁶ tn Or “preaching.”

[20:1]  ⁴⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁴⁸ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[24:18]  ⁴⁹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁵⁰ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁵¹ tn Grk “in it” (referring to the city of Jerusalem).