Luke 11:51

11:51 from the blood of Abel ¹  to the blood of Zechariah, ²  who was killed ³  between the altar and the sanctuary. ⁴  Yes, I tell you, it will be charged against ⁵  this generation.

Luke 8:43-44

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. 8:44 She ⁹  came up behind Jesus ¹⁰  and touched the edge ¹¹  of his cloak, ¹²  and at once the bleeding ¹³  stopped.

Luke 22:44

22:44 And in his anguish ¹⁴  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ¹⁵ 

[11:51]  ¹ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ² sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ³ tn Or “who perished.”

[11:51]  ⁴ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁵ tn Or “required from.”

[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.

[8:44]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹³ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁵ tn Grk “the flow of her blood.”

[22:44]  ¹⁶ tn Grk “And being in anguish.”

[22:44]  ¹⁷ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.