Luke 5:2

5:2 He ¹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Luke 7:13

7:13 When ²  the Lord saw her, he had compassion ³  for her and said to her, “Do not weep.” ⁴ 

Luke 8:34

8:34 When ⁵  the herdsmen saw what had happened, they ran off and spread the news ⁶  in the town ⁷  and countryside.

Luke 10:32

10:32 So too a Levite, when he came up to ⁸  the place and saw him, ⁹  passed by on the other side.

Luke 11:38

11:38 The ¹⁰  Pharisee was astonished when he saw that Jesus ¹¹  did not first wash his hands ¹²  before the meal.

Luke 13:12

13:12 When ¹³  Jesus saw her, he called her to him ¹⁴  and said, “Woman, ¹⁵  you are freed ¹⁶  from your infirmity.” ¹⁷ 

Luke 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ¹⁸  God with a loud voice.

Luke 22:49

22:49 When ¹⁹  those who were around him saw what was about to happen, they said, “Lord, should ²⁰  we use our swords?” ²¹ 

Luke 23:47

23:47 Now when the centurion ²²  saw what had happened, he praised God and said, “Certainly this man was innocent!” ²³ 

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¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

³ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

⁴ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

⁵ tn Here δέ (de) has not been translated.

⁶ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

⁷ tn Or “city.”

⁸ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

⁹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

¹⁰ tn Here δέ (de) has not been translated.

¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹² tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

¹³ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

¹⁴ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

¹⁵ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

¹⁶ tn Or “released.”

¹⁷ tn Or “sickness.”

¹⁸ tn Grk “glorifying God.”

¹⁹ tn Here δέ (de) has not been translated.

²⁰ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

²¹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

²² sn See the note on the word centurion in 7:2.

²³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).