Luke 5:24

5:24 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins” – he said to the paralyzed man ³  – “I tell you, stand up, take your stretcher ⁴  and go home.” ⁵ 

Luke 6:48

6:48 He is like a man ⁶  building a house, who dug down deep, ⁷  and laid the foundation on bedrock. When ⁸  a flood came, the river ⁹  burst against that house but ¹⁰  could not shake it, because it had been well built. ¹¹ 

Luke 9:48

9:48 and said to them, “Whoever welcomes ¹²  this child ¹³  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.” ¹⁴ 

Luke 10:21

10:21 On that same occasion ¹⁵  Jesus ¹⁶  rejoiced ¹⁷  in the Holy Spirit and said, “I praise ¹⁸  you, Father, Lord ¹⁹  of heaven and earth, because ²⁰  you have hidden these things from the wise ²¹  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²² 

Luke 10:27

10:27 The expert ²³  answered, “Love ²⁴  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ²⁵  and love your neighbor as yourself.” ²⁶ 

Luke 13:25

13:25 Once ²⁷  the head of the house ²⁸  gets up ²⁹  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ³⁰  let us in!’ ³¹  But he will answer you, ³²  ‘I don’t know where you come from.’ ³³ 

[5:24]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Grk “to your house.”

[6:48]  ⁶ 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]  ⁷ 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]  ⁸ tn Here δέ (de) has not been translated.

[6:48]  ⁹ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ¹¹ 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.

[9:48]  ¹¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹² 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]  ¹³ 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.

[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.

[10:27]  ²¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ²² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²³ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ²⁴ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[13:25]  ²⁶ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ²⁷ tn Or “the master of the household.”

[13:25]  ²⁸ tn Or “rises,” or “stands up.”

[13:25]  ²⁹ tn Or “Sir.”

[13:25]  ³⁰ tn Grk “Open to us.”

[13:25]  ³¹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ³² sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.