Luke 8:26

Healing of a Demoniac

8:26 So ¹  they sailed over to the region of the Gerasenes, ²  which is opposite ³  Galilee.

Luke 8:43

8:43 Now ⁴  a woman was there who had been suffering from a hemorrhage ⁵  for twelve years ⁶  but could not be healed by anyone.

Luke 10:42

10:42 but one thing ⁷  is needed. Mary has chosen the best ⁸  part; it will not be taken away from her.”

Luke 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁹  for I proclaim to you good news ¹⁰  that brings great joy to all the people:

Luke 7:37

7:37 Then ¹¹  when a woman of that town, who was a sinner, learned that Jesus ¹²  was dining ¹³  at the Pharisee’s house, she brought an alabaster jar ¹⁴  of perfumed oil. ¹⁵ 

Luke 2:4

2:4 So ¹⁶  Joseph also went up from the town of Nazareth ¹⁷  in Galilee to Judea, to the city ¹⁸  of David called Bethlehem, ¹⁹  because he was of the house ²⁰  and family line ²¹  of David.

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ²²  he said to himself, “If this man were a prophet, ²³  he would know who and what kind of woman ²⁴  this is who is touching him, that she is a sinner.”

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ²⁵  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁶  began to speak first to his disciples, “Be on your guard against ²⁷  the yeast of the Pharisees, ²⁸  which is hypocrisy. ²⁹ 

[8:26]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ² tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  ³ sn That is, across the Sea of Galilee from Galilee.

[8:43]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁵ tn Grk “a flow of blood.”

[8:43]  ⁶ 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.

[10:42]  ⁷ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ⁸ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[2:10]  ¹⁰ tn Grk “behold.”

[2:10]  ¹¹ tn Grk “I evangelize to you great joy.”

[7:37]  ¹³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁵ tn Grk “was reclining at table.”

[7:37]  ¹⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[2:4]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ¹⁷ sn On Nazareth see Luke 1:26.

[2:4]  ¹⁸ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ¹⁹ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ²⁰ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ²¹ tn Or “family,” “lineage.”

[7:39]  ¹⁹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ²⁰ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ²¹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[12:1]  ²² tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁴ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁵ sn See the note on Pharisees in 5:17.

[12:1]  ²⁶ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.