Luke 6:6

Healing a Withered Hand

6:6 On ¹  another Sabbath, Jesus ²  entered the synagogue ³  and was teaching. Now ⁴  a man was there whose right hand was withered. ⁵ 

Luke 6:45

6:45 The good person out of the good treasury of his ⁶  heart ⁷  produces good, and the evil person out of his evil treasury ⁸  produces evil, for his mouth speaks ⁹  from what fills ¹⁰  his heart.

Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹¹  I say to this one, ‘Go,’ and he goes, ¹²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹³ 

Luke 10:30

10:30 Jesus replied, ¹⁴  “A man was going down ¹⁵  from Jerusalem ¹⁶  to Jericho, ¹⁷  and fell into the hands of robbers, who stripped him, beat ¹⁸  him up, and went off, leaving him half dead. ¹⁹ 

Luke 13:19

13:19 It is like a mustard seed ²⁰  that a man took and sowed ²¹  in his garden. It ²²  grew and became a tree, ²³  and the wild birds ²⁴  nested in its branches.” ²⁵ 

Luke 15:4

15:4 “Which one ²⁶  of you, if he has a hundred ²⁷  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²⁸  and go look for ²⁹  the one that is lost until he finds it? ³⁰ 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ³¹  also said to the disciples, “There was a rich man who was informed of accusations ³²  that his manager ³³  was wasting ³⁴  his assets.

Luke 19:22

19:22 The king ³⁵  said to him, ‘I will judge you by your own words, ³⁶  you wicked slave! ³⁷  So you knew, did you, that I was a severe ³⁸  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Luke 22:10

22:10 He said to them, “Listen, ³⁹  when you have entered the city, a man carrying a jar of water ⁴⁰  will meet you. ⁴¹  Follow him into the house that he enters,

[6:6]  ¹ tn Grk “Now it happened that on.” 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.

[6:6]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ³ sn See the note on synagogues in 4:15.

[6:6]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ⁵ tn Grk “a man was there and his right hand was withered.”

[6:45]  ⁶ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ⁷ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ⁸ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ⁹ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ¹⁰ tn Grk “for out of the abundance of the heart his mouth speaks.”

[7:8]  ¹¹ tn Grk “having soldiers under me.”

[7:8]  ¹² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:30]  ¹⁶ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁷ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²⁰ tn Grk “and beat,” 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.

[10:30]  ²¹ sn That is, in a state between life and death; severely wounded.

[13:19]  ²¹ sn The mustard seed was noted for its tiny size.

[13:19]  ²² tn Grk “threw.”

[13:19]  ²³ tn Grk “garden, and it.” 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.

[13:19]  ²⁴ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ²⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ²⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[15:4]  ²⁶ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ²⁷ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ²⁸ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁹ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³⁰ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[16:1]  ³¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ³² tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ³³ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ³⁴ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[19:22]  ³⁶ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³⁷ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³⁸ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³⁹ tn Or “exacting,” “harsh,” “hard.”

[22:10]  ⁴¹ tn Grk “behold.”

[22:10]  ⁴² sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁴³ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.