Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹  afterward ²  he went on through towns ³  and villages, preaching and proclaiming the good news ⁴  of the kingdom of God. ⁵  The ⁶  twelve were with him,

Luke 8:42-43

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁷ 

As Jesus was on his way, the crowds pressed ⁸  around him. 8:43 Now ⁹  a woman was there who had been suffering from a hemorrhage ¹⁰  for twelve years ¹¹  but could not be healed by anyone.

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ¹²  the Lord appointed seventy-two ¹³  others and sent them on ahead of him two by two into every town ¹⁴  and place where he himself was about to go.

Luke 11:22

11:22 But ¹⁵  when a stronger man ¹⁶  attacks ¹⁷  and conquers him, he takes away the first man’s ¹⁸  armor on which the man relied ¹⁹  and divides up ²⁰  his plunder. ²¹ 

Luke 19:42

19:42 saying, “If you had only known on this day, ²²  even you, the things that make for peace! ²³  But now they are hidden ²⁴  from your eyes.

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁵  All will be torn down!” ²⁶ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ²⁷  you did not arrest me. ²⁸  But this is your hour, ²⁹  and that of the power ³⁰  of darkness!”

[8:1]  ¹ tn Grk “And it happened that some time.” 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.

[8:1]  ² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ³ tn Or “cities.”

[8:1]  ⁴ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁵ 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.

[8:1]  ⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:42]  ⁷ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁸ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁴ tn Grk “a flow of blood.”

[8:43]  ¹⁵ 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.

[10:1]  ¹⁹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²⁰ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ²¹ tn Or “city.”

[11:22]  ²⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ²⁶ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ²⁷ tn Grk “stronger man than he attacks.”

[11:22]  ²⁸ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ²⁹ tn Grk “on which he relied.”

[11:22]  ³⁰ tn Or “and distributes.”

[11:22]  ³¹ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[19:42]  ³¹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ³² tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³³ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[21:6]  ³⁷ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ³⁸ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[22:53]  ⁴³ tn Grk “in the temple.”

[22:53]  ⁴⁴ tn Grk “lay hands on me.”

[22:53]  ⁴⁵ tn Or “your time.”

[22:53]  ⁴⁶ tn Or “authority,” “domain.”