Luke 7:50

7:50 He ¹  said to the woman, “Your faith ²  has saved you; ³  go in peace.”

Luke 8:48

8:48 Then ⁴  he said to her, “Daughter, your faith has made you well. ⁵  Go in peace.”

Luke 9:60

9:60 But Jesus ⁶  said to him, “Let the dead bury their own dead, ⁷  but as for you, go and proclaim the kingdom of God.” ⁸ 

Luke 10:37

10:37 The expert in religious law ⁹  said, “The one who showed mercy ¹⁰  to him.” So ¹¹  Jesus said to him, “Go and do ¹²  the same.”

Luke 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹³  against heaven ¹⁴  and against ¹⁵  you.

Luke 15:28

15:28 But the older son ¹⁶  became angry ¹⁷  and refused ¹⁸  to go in. His father came out and appealed to him,

Luke 17:19

17:19 Then ¹⁹  he said to the man, ²⁰  “Get up and go your way. Your faith has made you well.” ²¹ 

Luke 22:8

22:8 Jesus ²²  sent Peter and John, saying, “Go and prepare the Passover ²³  for us to eat.” ²⁴ 

Luke 22:33

22:33 But Peter ²⁵  said to him, “Lord, I am ready to go with you both to prison and to death!” ²⁶ 

[7:50]  ¹ tn Here δέ (de) has not been translated.

[7:50]  ² sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ³ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:48]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ⁵ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:60]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁸ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁹ 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.

[10:37]  ¹⁰ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹¹ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹² tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹³ tn This recalls the verb of the earlier reply in v. 28.

[15:18]  ¹³ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹⁴ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹⁵ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:28]  ¹⁶ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹⁷ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹⁸ sn Ironically the attitude of the older son has left him outside and without joy.

[17:19]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ²⁰ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ²¹ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[22:8]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ²³ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ²⁴ tn Grk “for us, so that we may eat.”

[22:33]  ²⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ²⁶ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.