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 6:9

6:9 Then ⁶  Jesus said to them, “I ask you, ⁷  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Luke 14:5

14:5 Then ⁸  he said to them, “Which of you, if you have a son ⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Luke 16:24

16:24 So ¹⁰  he called out, ¹¹  ‘Father Abraham, have mercy on me, and send Lazarus ¹²  to dip the tip of his finger ¹³  in water and cool my tongue, because I am in anguish ¹⁴  in this fire.’ ¹⁵ 

Luke 23:26

The Crucifixion

23:26 As ¹⁶  they led him away, they seized Simon of Cyrene, ¹⁷  who was coming in from the country. ¹⁸  They placed the cross on his back and made him carry it behind Jesus. ¹⁹ 

[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.”

[6:9]  ⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ⁷ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[14:5]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹² tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[16:24]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁷ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁸ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁰ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²¹ sn Fire in this context is OT imagery; see Isa 66:24.

[23:26]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²² sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²³ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²⁴ tn Grk “they placed the cross on him to carry behind Jesus.”