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 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁹  of one shouting in the wilderness: ¹⁰ 

‘Prepare the way for the Lord,

make ¹¹  his paths straight.

Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹²  when the sky ¹³  was shut up three and a half years, and ¹⁴  there was a great famine over all the land.

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁵  your reward is great in heaven. For their ancestors ¹⁶  did the same things to the prophets. ¹⁷ 

Lukas 8:27

8:27 As ¹⁸  Jesus ¹⁹  stepped ashore, ²⁰  a certain man from the town ²¹  met him who was possessed by demons. ²²  For a long time this man ²³  had worn no clothes and had not lived in a house, but among ²⁴  the tombs.

Lukas 11:1

Instructions on Prayer

11:1 Now ²⁵  Jesus ²⁶  was praying in a certain place. When ²⁷  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²⁸  taught ²⁹  his disciples.”

Lukas 12:8

12:8 “I ³⁰  tell you, whoever acknowledges ³¹  me before men, ³²  the Son of Man will also acknowledge ³³  before God’s angels.

Lukas 12:27

12:27 Consider how the flowers ³⁴  grow; they do not work ³⁵  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ³⁶  and assign him a place with the unfaithful. ³⁷ 

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ³⁸  Jesus ³⁹  told this parable: “A man had a fig tree ⁴⁰  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 15:4

15:4 “Which one ⁴¹  of you, if he has a hundred ⁴²  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁴³  and go look for ⁴⁴  the one that is lost until he finds it? ⁴⁵ 

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁴⁶  and give the money ⁴⁷  to the poor, ⁴⁸  and you will have treasure ⁴⁹  in heaven. Then ⁵⁰  come, follow me.”

Lukas 19:44

19:44 They will demolish you ⁵¹  – you and your children within your walls ⁵²  – and they will not leave within you one stone ⁵³  on top of another, ⁵⁴  because you did not recognize the time of your visitation from God.” ⁵⁵ 

Lukas 20:1

The Authority of Jesus

20:1 Now one ⁵⁶  day, as Jesus ⁵⁷  was teaching the people in the temple courts ⁵⁸  and proclaiming ⁵⁹  the gospel, the chief priests and the experts in the law ⁶⁰  with the elders came up ⁶¹ 

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ⁶²  “Are you the only visitor to Jerusalem who doesn’t know ⁶³  the things that have happened there ⁶⁴  in these days?”

[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.

[3:4]  ⁹ tn Or “A voice.”

[3:4]  ¹⁰ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ¹¹ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[4:25]  ¹² sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹³ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹⁴ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[6:23]  ¹⁵ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁷ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[8:27]  ¹⁸ tn Here δέ (de) has not been translated.

[8:27]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ²⁰ tn Grk “stepped out on land.”

[8:27]  ²¹ tn Or “city.”

[8:27]  ²² tn Grk “who had demons.”

[8:27]  ²³ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ²⁴ tn Or “in.”

[11:1]  ²⁵ tn Grk “And it happened that while.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁸ sn John refers to John the Baptist.

[11:1]  ²⁹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[12:8]  ³⁰ tn Here δέ (de) has not been translated.

[12:8]  ³¹ tn Or “confesses.”

[12:8]  ³² tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ³³ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:27]  ³⁴ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ³⁵ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:46]  ³⁶ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ³⁷ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[13:6]  ³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ³⁹ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁴⁰ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:4]  ⁴¹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁴² sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁴³ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁴⁴ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁴⁵ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[18:22]  ⁴⁶ sn See Luke 14:33.

[18:22]  ⁴⁷ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁴⁸ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁴⁹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:44]  ⁵¹ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁵² tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁵³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁵⁴ tn Grk “leave stone on stone.”

[19:44]  ⁵⁵ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[20:1]  ⁵⁶ tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁵⁸ tn Grk “the temple.”

[20:1]  ⁵⁹ tn Or “preaching.”

[20:1]  ⁶⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁶¹ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[24:18]  ⁶² tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁶³ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁶⁴ tn Grk “in it” (referring to the city of Jerusalem).