Luke 6:18

6:18 and those who suffered from ¹  unclean ²  spirits were cured.

Luke 9:6

9:6 Then ³  they departed and went throughout ⁴  the villages, proclaiming the good news ⁵  and healing people everywhere.

Luke 8:43

8:43 Now ⁶  a woman was there who had been suffering from a hemorrhage ⁷  for twelve years ⁸  but could not be healed by anyone.

Luke 9:1

The Sending of the Twelve Apostles

9:1 After ⁹  Jesus ¹⁰  called ¹¹  the twelve ¹²  together, he gave them power and authority over all demons and to cure ¹³  diseases,

Luke 10:9

10:9 Heal ¹⁴  the sick in that town ¹⁵  and say to them, ‘The kingdom of God ¹⁶  has come upon ¹⁷  you!’

Luke 5:15

5:15 But the news about him spread even more, ¹⁸  and large crowds were gathering together to hear him ¹⁹  and to be healed of their illnesses.

Luke 6:7

6:7 The experts in the law ²⁰  and the Pharisees ²¹  watched ²²  Jesus ²³  closely to see if ²⁴  he would heal on the Sabbath, ²⁵  so that they could find a reason to accuse him.

Luke 7:21

7:21 At that very time ²⁶  Jesus ²⁷  cured many people of diseases, sicknesses, ²⁸  and evil spirits, and granted ²⁹  sight to many who were blind.

Luke 8:2

8:2 and also some women ³⁰  who had been healed of evil spirits and disabilities: ³¹  Mary ³²  (called Magdalene), from whom seven demons had gone out,

Luke 14:3

14:3 So ³³  Jesus asked ³⁴  the experts in religious law ³⁵  and the Pharisees, “Is it lawful to heal on the Sabbath ³⁶  or not?”

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ³⁷  should be done! ³⁸  So come ³⁹  and be healed on those days, and not on the Sabbath day.”

Luke 4:23

4:23 Jesus ⁴⁰  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁴¹  and say, ‘What we have heard that you did in Capernaum, ⁴²  do here in your hometown too.’”

Luke 4:40

4:40 As the sun was setting, all those who had any relatives ⁴³  sick with various diseases brought them to Jesus. ⁴⁴  He placed ⁴⁵  his hands on every one of them and healed them.

[6:18]  ¹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ² sn Unclean spirits refers to evil spirits. See Luke 4:33.

[9:6]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ⁴ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ⁵ tn Or “preaching the gospel.”

[8:43]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁶ tn Grk “a flow of blood.”

[8:43]  ⁷ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[9:1]  ⁷ tn Here δέ (de) has not been translated.

[9:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ¹⁰ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹¹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[10:9]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ¹⁰ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ¹² tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[5:15]  ¹¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:7]  ¹³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁴ sn See the note on Pharisees in 5:17.

[6:7]  ¹⁵ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁷ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁸ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[7:21]  ¹⁵ tn Grk “In that hour.”

[7:21]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹⁷ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ¹⁸ tn Or “and bestowed (sight) on.”

[8:2]  ¹⁷ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁸ 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]  ¹⁹ 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.

[14:3]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ²⁰ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ²¹ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ²² sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[13:14]  ²¹ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ²² tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²³ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[4:23]  ²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ²⁴ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ²⁵ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:40]  ²⁵ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ²⁷ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.