Luke 5:15

5:15 But the news about him spread even more, ¹  and large crowds were gathering together to hear him ²  and to be healed of their illnesses.

Luke 5:18

5:18 Just then ³  some men showed up, carrying a paralyzed man ⁴  on a stretcher. ⁵  They ⁶  were trying to bring him in and place him before Jesus. ⁷ 

Luke 12:11

12:11 But when they bring you before the synagogues, ⁸  the ⁹  rulers, and the authorities, do not worry about how you should make your defense ¹⁰  or what you should say,

Luke 13:16

13:16 Then ¹¹  shouldn’t ¹²  this woman, a daughter of Abraham whom Satan ¹³  bound for eighteen long ¹⁴  years, be released from this imprisonment ¹⁵  on the Sabbath day?”

Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ¹⁶  and are sons of God, since they are ¹⁷  sons ¹⁸  of the resurrection.

[5:15]  ¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:18]  ³ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ⁴ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ⁵ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁶ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[12:11]  ⁵ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ⁶ tn Grk “and the,” 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.

[12:11]  ⁷ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[13:16]  ⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹¹ tn Or “bondage”; Grk “bond.”

[20:36]  ⁹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ¹⁰ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ¹¹ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).