Lukas 2:7

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ¹  and laid him in a manger, ²  because there was no place for them in the inn. ³ 

Lukas 2:27

2:27 So ⁴  Simeon, ⁵  directed by the Spirit, ⁶  came into the temple courts, ⁷  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁸ 

Lukas 4:22

4:22 All ⁹  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ¹⁰  said, “Isn’t this ¹¹  Joseph’s son?”

Lukas 5:5

5:5 Simon ¹²  answered, ¹³  “Master, ¹⁴  we worked hard all night and caught nothing! But at your word ¹⁵  I will lower ¹⁶  the nets.”

Lukas 6:6

Healing a Withered Hand

6:6 On ¹⁷  another Sabbath, Jesus ¹⁸  entered the synagogue ¹⁹  and was teaching. Now ²⁰  a man was there whose right hand was withered. ²¹ 

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ²²  afterward ²³  Jesus ²⁴  went to a town ²⁵  called Nain, and his disciples and a large crowd went with him.

Lukas 8:39

8:39 “Return to your home, ²⁶  and declare ²⁷  what God has done for you.” ²⁸  So ²⁹  he went away, proclaiming throughout the whole town ³⁰  what Jesus ³¹  had done for him.

Lukas 12:54

Reading the Signs

12:54 Jesus ³²  also said to the crowds, “When you see a cloud rising in the west, ³³  you say at once, ‘A rainstorm ³⁴  is coming,’ and it does.

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ³⁵  also said to the disciples, “There was a rich man who was informed of accusations ³⁶  that his manager ³⁷  was wasting ³⁸  his assets.

Lukas 18:15

Jesus and Little Children

18:15 Now people ³⁹  were even bringing their babies ⁴⁰  to him for him to touch. ⁴¹  But when the disciples saw it, they began to scold those who brought them. ⁴² 

Lukas 24:41

24:41 And while they still could not believe it ⁴³  (because of their joy) and were amazed, ⁴⁴  he said to them, “Do you have anything here to eat?” ⁴⁵ 

[2:7]  ¹ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ² tn Or “a feeding trough.”

[2:7]  ³ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:7]  sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

[2:27]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁵ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁶ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁷ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁸ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[4:22]  ⁹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹¹ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[5:5]  ¹² tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹³ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁴ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹⁵ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁶ tn Or “let down.”

[6:6]  ¹⁷ 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]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁹ sn See the note on synagogues in 4:15.

[6:6]  ²⁰ 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]  ²¹ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[7:11]  ²² tn Grk “And it happened that soon.” 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.

[7:11]  ²³ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ²⁵ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[8:39]  ²⁶ tn Grk “your house.”

[8:39]  ²⁷ tn Or “describe.”

[8:39]  ²⁸ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ³⁰ tn Or “city.”

[8:39]  ³¹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[12:54]  ³² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ³³ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ³⁴ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[16:1]  ³⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ³⁶ 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]  ³⁷ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ³⁸ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[18:15]  ³⁹ tn Grk “they.”

[18:15]  ⁴⁰ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ⁴¹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ⁴² tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[24:41]  ⁴³ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ⁴⁴ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ⁴⁵ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.