Luke 6:10

6:10 After ¹  looking around ²  at them all, he said to the man, ³  “Stretch out your hand.” The man ⁴  did so, and his hand was restored. ⁵ 

Luke 8:2

8:2 and also some women ⁶  who had been healed of evil spirits and disabilities: ⁷  Mary ⁸  (called Magdalene), from whom seven demons had gone out,

Luke 8:33

8:33 So ⁹  the demons came out of the man and went into the pigs, and the herd of pigs ¹⁰  rushed down the steep slope into the lake and drowned.

Luke 9:49

On the Right Side

9:49 John answered, ¹¹  “Master, we saw someone casting out demons in your name, and we tried to stop ¹²  him because he is not a disciple ¹³  along with us.”

Luke 14:23

14:23 So ¹⁴  the master said to his ¹⁵  slave, ‘Go out to the highways ¹⁶  and country roads ¹⁷  and urge ¹⁸  people ¹⁹  to come in, so that my house will be filled. ²⁰ 

[6:10]  ¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ² tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ³ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁵ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[8:2]  ⁶ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁷ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁸ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:33]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹² tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[9:49]  ¹⁶ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁷ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁸ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[14:23]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²³ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²⁴ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ²⁵ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²⁶ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²⁷ sn So that my house will be filled. God will bless many people.