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 7:44

7:44 Then, ²⁰  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, ²¹  but she has wet my feet with her tears and wiped them with her hair.

Luke 9:33

9:33 Then ²²  as the men ²³  were starting to leave, ²⁴  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ²⁵  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Luke 9:48

9:48 and said to them, “Whoever welcomes ²⁶  this child ²⁷  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.” ²⁸ 

Luke 12:58

12:58 As you are going with your accuser before the magistrate, ²⁹  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ³⁰  and the officer throw you into prison.

Luke 14:12

14:12 He ³¹  said also to the man ³²  who had invited him, “When you host a dinner or a banquet, ³³  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

[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.

[7:44]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ³² 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.

[9:33]  ⁴¹ tn Grk “And it happened that as.” 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 “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁴² tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ⁴³ tn Grk “to leave from him.”

[9:33]  ⁴⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:48]  ⁵¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁵² 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]  ⁵³ 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.

[12:58]  ⁶¹ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ⁶² sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[14:12]  ⁷¹ tn Here δέ (de) has not been translated.

[14:12]  ⁷² sn That is, the leader of the Pharisees (v. 1).

[14:12]  ⁷³ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.