Lukas 7:37

7:37 Then ¹  when a woman of that town, who was a sinner, learned that Jesus ²  was dining ³  at the Pharisee’s house, she brought an alabaster jar ⁴  of perfumed oil. ⁵ 

Lukas 8:43

8:43 Now ⁶  a woman was there who had been suffering from a hemorrhage ⁷  for twelve years ⁸  but could not be healed by anyone.

Lukas 11:1

Instructions on Prayer

11:1 Now ⁹  Jesus ¹⁰  was praying in a certain place. When ¹¹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹²  taught ¹³  his disciples.”

Lukas 13:19

13:19 It is like a mustard seed ¹⁴  that a man took and sowed ¹⁵  in his garden. It ¹⁶  grew and became a tree, ¹⁷  and the wild birds ¹⁸  nested in its branches.” ¹⁹ 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²⁰  so that when it runs out you will be welcomed ²¹  into the eternal homes. ²² 

[7:37]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ³ tn Grk “was reclining at table.”

[7:37]  ⁴ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁵ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:43]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁷ tn Grk “a flow of blood.”

[8:43]  ⁸ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[11:1]  ⁹ tn Grk “And it happened that while.” 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.

[11:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹² sn John refers to John the Baptist.

[11:1]  ¹³ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[13:19]  ¹⁴ sn The mustard seed was noted for its tiny size.

[13:19]  ¹⁵ tn Grk “threw.”

[13:19]  ¹⁶ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ¹⁷ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ¹⁸ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ¹⁹ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[16:9]  ²⁰ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ²¹ sn The passive refers to the welcome of heaven.

[16:9]  ²² tn Grk “eternal tents” (as dwelling places).