Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹  afterward ²  he went on through towns ³  and villages, preaching and proclaiming the good news ⁴  of the kingdom of God. ⁵  The ⁶  twelve were with him,

Lukas 8:43

8:43 Now ⁷  a woman was there who had been suffering from a hemorrhage ⁸  for twelve years ⁹  but could not be healed by anyone.

Lukas 9:8

9:8 while others were saying that Elijah ¹⁰  had appeared, and still others that one of the prophets of long ago had risen. ¹¹ 

Lukas 10:19

10:19 Look, I have given you authority to tread ¹²  on snakes and scorpions ¹³  and on the full force of the enemy, ¹⁴  and nothing will ¹⁵  hurt you.

Lukas 12:42

12:42 The Lord replied, ¹⁶  “Who then is the faithful and wise manager, ¹⁷  whom the master puts in charge of his household servants, ¹⁸  to give them their allowance of food at the proper time?

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ¹⁹  and loses ²⁰  one of them, ²¹  does not light a lamp, sweep ²²  the house, and search thoroughly until she finds it?

Lukas 15:13

15:13 After ²³  a few days, ²⁴  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ²⁵  his wealth ²⁶  with a wild lifestyle.

Lukas 18:43

18:43 And immediately he regained ²⁷  his sight and followed Jesus, ²⁸  praising ²⁹  God. When ³⁰  all the people saw it, they too ³¹  gave praise to God.

Lukas 19:9

19:9 Then ³²  Jesus said to him, “Today salvation ³³  has come to this household, ³⁴  because he too is a son of Abraham! ³⁵ 

Lukas 19:37

19:37 As he approached the road leading down from ³⁶  the Mount of Olives, ³⁷  the whole crowd of his ³⁸  disciples began to rejoice ³⁹  and praise ⁴⁰  God with a loud voice for all the mighty works ⁴¹  they had seen: ⁴² 

Lukas 19:44

19:44 They will demolish you ⁴³  – you and your children within your walls ⁴⁴  – and they will not leave within you one stone ⁴⁵  on top of another, ⁴⁶  because you did not recognize the time of your visitation from God.” ⁴⁷ 

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ⁴⁸  But she, out of her poverty, put in everything she had to live on.” ⁴⁹ 

Lukas 21:26

21:26 People will be fainting from fear ⁵⁰  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ⁵¹ 

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁵² 

[8:1]  ¹ tn Grk “And it happened that some time.” 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.

[8:1]  ² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ³ tn Or “cities.”

[8:1]  ⁴ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:43]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁸ tn Grk “a flow of blood.”

[8:43]  ⁹ 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.

[9:8]  ¹⁰ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ¹¹ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[10:19]  ¹² tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹³ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁴ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁵ tn This is an emphatic double negative in the Greek text.

[12:42]  ¹⁶ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁷ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁸ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[15:8]  ¹⁹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²⁰ 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]  ²¹ tn Grk “one coin.”

[15:8]  ²² 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.

[15:13]  ²³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ²⁴ tn Grk “after not many days.”

[15:13]  ²⁵ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ²⁶ tn Or “estate” (the same word has been translated “estate” in v. 12).

[18:43]  ²⁷ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ²⁹ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ³¹ tn The word “too” has been supplied for stylistic reasons.

[19:9]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ³³ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ³⁴ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ³⁵ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:37]  ³⁶ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ³⁷ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ³⁸ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ³⁹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ⁴⁰ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁴¹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁴² tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:44]  ⁴³ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁴⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁴⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁴⁶ tn Grk “leave stone on stone.”

[19:44]  ⁴⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[21:4]  ⁴⁸ tn Grk “out of what abounded to them.”

[21:4]  ⁴⁹ tn Or “put in her entire livelihood.”

[21:26]  ⁵⁰ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ⁵¹ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[23:48]  ⁵² sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.