Lukas 5:18

5:18 Just then ¹  some men showed up, carrying a paralyzed man ²  on a stretcher. ³  They ⁴  were trying to bring him in and place him before Jesus. ⁵ 

Lukas 7:16

7:16 Fear ⁶  seized them all, and they began to glorify ⁷  God, saying, “A great prophet ⁸  has appeared ⁹  among us!” and “God has come to help ¹⁰  his people!”

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹¹  the word, cling to it ¹²  with an honest and good ¹³  heart, and bear fruit with steadfast endurance. ¹⁴ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ¹⁵  the Lord appointed seventy-two ¹⁶  others and sent them on ahead of him two by two into every town ¹⁷  and place where he himself was about to go.

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ¹⁸  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁹  began to speak first to his disciples, “Be on your guard against ²⁰  the yeast of the Pharisees, ²¹  which is hypocrisy. ²² 

Lukas 18:7

18:7 Won’t ²³  God give justice to his chosen ones, who cry out ²⁴  to him day and night? ²⁵  Will he delay ²⁶  long to help them?

[5:18]  ¹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ² tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁴ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:16]  ⁶ 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]  ⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁸ 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]  ⁹ tn Grk “arisen.”

[7:16]  ¹⁰ 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.

[8:15]  ¹¹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹² sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹³ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹⁴ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[10:1]  ¹⁵ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁶ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁷ tn Or “city.”

[12:1]  ¹⁸ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁰ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²¹ sn See the note on Pharisees in 5:17.

[12:1]  ²² sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[18:7]  ²³ tn Here δέ (de) has not been translated.

[18:7]  ²⁴ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²⁵ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁶ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.