Lukas 8:36

8:36 Those ¹  who had seen it told them how the man who had been demon-possessed had been healed. ² 

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ³  (who loved money) heard all this and ridiculed ⁴  him.

Lukas 17:12

17:12 As ⁵  he was entering ⁶  a village, ten men with leprosy ⁷  met him. They ⁸  stood at a distance,

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ⁹  (who contend that there is no resurrection) ¹⁰  came to him.

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ¹¹  he told them a parable: “Look at the fig tree and all the other trees. ¹² 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:50

22:50 Then ¹³  one of them ¹⁴  struck the high priest’s slave, ¹⁵  cutting off his right ear.

[8:36]  ¹ tn Here δέ (de) has not been translated.

[8:36]  ² tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[16:14]  ³ sn See the note on Pharisees in 5:17.

[16:14]  ⁴ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[17:12]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁶ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁷ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ⁸ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[20:27]  ⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ¹⁰ sn This remark is best regarded as a parenthetical note by the author.

[21:29]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹² tn Grk “all the trees.”

[22:50]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ¹⁴ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ¹⁵ tn See the note on the word “slave” in 7:2.