Luke 5:17

Healing and Forgiving a Paralytic

5:17 Now on ¹  one of those days, while he was teaching, there were Pharisees ²  and teachers of the law ³  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁴  and the power of the Lord was with him ⁵  to heal.

Luke 5:24

5:24 But so that you may know ⁶  that the Son of Man ⁷  has authority on earth to forgive sins” – he said to the paralyzed man ⁸  – “I tell you, stand up, take your stretcher ⁹  and go home.” ¹⁰ 

Luke 7:6

7:6 So ¹¹  Jesus went with them. When ¹²  he was not far from the house, the centurion ¹³  sent friends to say to him, “Lord, do not trouble yourself, ¹⁴  for I am not worthy ¹⁵  to have you come under my roof.

Luke 10:21

10:21 On that same occasion ¹⁶  Jesus ¹⁷  rejoiced ¹⁸  in the Holy Spirit and said, “I praise ¹⁹  you, Father, Lord ²⁰  of heaven and earth, because ²¹  you have hidden these things from the wise ²²  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²³ 

Luke 14:21

14:21 So ²⁴  the slave came back and reported this to his master. Then the master of the household was furious ²⁵  and said to his slave, ‘Go out quickly ²⁶  to the streets and alleys of the city, ²⁷  and bring in the poor, ²⁸  the crippled, ²⁹  the blind, and the lame.’

[5:17]  ¹ tn Grk “And it happened that on.” 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.

[5:17]  ² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:24]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “to your house.”

[7:6]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹³ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁴ tn Or “do not be bothered.”

[7:6]  ¹⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[10:21]  ¹⁶ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁸ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁹ tn Or “thank.”

[10:21]  ²⁰ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²¹ tn Or “that.”

[10:21]  ²² sn See 1 Cor 1:26-31.

[10:21]  ²³ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[14:21]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ²² tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ²³ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ²⁴ tn Or “town.”

[14:21]  ²⁵ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ²⁶ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.