Luke 5:12

Healing a Leper

5:12 While ¹  Jesus ²  was in one of the towns, ³  a man came ⁴  to him who was covered with ⁵  leprosy. ⁶  When ⁷  he saw Jesus, he bowed down with his face to the ground ⁸  and begged him, ⁹  “Lord, if ¹⁰  you are willing, you can make me clean.”

Luke 5:24

5:24 But so that you may know ¹¹  that the Son of Man ¹²  has authority on earth to forgive sins” – he said to the paralyzed man ¹³  – “I tell you, stand up, take your stretcher ¹⁴  and go home.” ¹⁵ 

Luke 5:36

5:36 He also told them a parable: ¹⁶  “No one tears a patch from a new garment and sews ¹⁷  it on an old garment. If he does, he will have torn ¹⁸  the new, and the piece from the new will not match the old. ¹⁹ 

Luke 6:17

The Sermon on the Plain

6:17 Then ²⁰  he came down with them and stood on a level place. ²¹  And a large number ²²  of his disciples had gathered ²³  along with ²⁴  a vast multitude from all over Judea, from ²⁵  Jerusalem, ²⁶  and from the seacoast of Tyre ²⁷  and Sidon. ²⁸  They came to hear him and to be healed ²⁹  of their diseases,

Luke 6:48

6:48 He is like a man ³⁰  building a house, who dug down deep, ³¹  and laid the foundation on bedrock. When ³²  a flood came, the river ³³  burst against that house but ³⁴  could not shake it, because it had been well built. ³⁵ 

Luke 7:44

7:44 Then, ³⁶  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ³⁷  but she has wet my feet with her tears and wiped them with her hair.

Luke 9:48

9:48 and said to them, “Whoever welcomes ³⁸  this child ³⁹  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ⁴⁰ 

[5:12]  ¹ 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.

[5:12]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ³ tn Or “cities.”

[5:12]  ⁴ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁵ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁶ sn The ancient term for leprosy covers 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).

[5:12]  ⁷ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ⁸ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁰ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:24]  ¹¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ¹³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ¹⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁵ tn Grk “to your house.”

[5:36]  ²¹ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ²² tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ²³ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ²⁴ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[6:17]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ³² tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ³³ tn Grk “large crowd.”

[6:17]  ³⁴ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ³⁵ tn Grk “and.”

[6:17]  ³⁶ tn Grk “and from,” 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.

[6:17]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ³⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ³⁹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ⁴⁰ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:48]  ⁴¹ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ⁴² tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ⁴³ tn Here δέ (de) has not been translated.

[6:48]  ⁴⁴ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ⁴⁶ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[7:44]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁵² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[9:48]  ⁶¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁶² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁶³ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.