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 9:13

9:13 But he said to them, “You ⁶  give them something to eat.” They ⁷  replied, ⁸  “We have no more than five loaves and two fish – unless ⁹  we go ¹⁰  and buy food ¹¹  for all these people.”

Luke 9:33

9:33 Then ¹²  as the men ¹³  were starting to leave, ¹⁴  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ¹⁵  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 ¹⁶  this child ¹⁷  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.” ¹⁸ 

Luke 10:21

10:21 On that same occasion ¹⁹  Jesus ²⁰  rejoiced ²¹  in the Holy Spirit and said, “I praise ²²  you, Father, Lord ²³  of heaven and earth, because ²⁴  you have hidden these things from the wise ²⁵  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²⁶ 

Luke 10:27

10:27 The expert ²⁷  answered, “Love ²⁸  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ²⁹  and love your neighbor as yourself.” ³⁰ 

Luke 14:21

14:21 So ³¹  the slave came back and reported this to his master. Then the master of the household was furious ³²  and said to his slave, ‘Go out quickly ³³  to the streets and alleys of the city, ³⁴  and bring in the poor, ³⁵  the crippled, ³⁶  the blind, and the lame.’

[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.”

[9:13]  ⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ⁷ tn Here δέ (de) has not been translated.

[9:13]  ⁸ tn Grk “said.”

[9:13]  ⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹¹ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[9:33]  ¹¹ 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]  ¹² tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹³ tn Grk “to leave from him.”

[9:33]  ¹⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:48]  ¹⁶ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁷ 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]  ¹⁸ 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]  ²¹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²⁴ tn Or “thank.”

[10:21]  ²⁵ 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]  ²⁶ tn Or “that.”

[10:21]  ²⁷ sn See 1 Cor 1:26-31.

[10:21]  ²⁸ 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]  ²⁶ 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]  ²⁷ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²⁸ 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]  ²⁹ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[14:21]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ³² 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]  ³³ 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]  ³⁴ tn Or “town.”

[14:21]  ³⁵ 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]  ³⁶ 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.