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 2:44

2:44 but (because they assumed that he was in their group of travelers) ⁴  they went a day’s journey. Then ⁵  they began to look for him among their relatives and acquaintances. ⁶ 

Lukas 2:49

2:49 But ⁷  he replied, ⁸  “Why were you looking for me? ⁹  Didn’t you know that I must be in my Father’s house?” ¹⁰ 

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹¹  for I am a sinful man!” ¹² 

Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ¹³ 

As Jesus was on his way, the crowds pressed ¹⁴  around him.

Lukas 15:9

15:9 Then ¹⁵  when she has found it, she calls together her ¹⁶  friends and neighbors, saying, ‘Rejoice ¹⁷  with me, for I have found the coin ¹⁸  that I had lost.’

Lukas 16:28

16:28 (for I have five brothers) to warn ¹⁹  them so that they don’t come ²⁰  into this place of torment.’

Lukas 21:9

21:9 And when you hear of wars and rebellions, ²¹  do not be afraid. ²²  For these things must happen first, but the end will not come at once.” ²³ 

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²⁴  on the earth and wrath against this people.

[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.

[2:44]  ⁴ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁶ tn Or “and friends.” See L&N 28.30 and 34.17.

[2:49]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁸ tn Grk “he said to them.”

[2:49]  ⁹ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁰ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[5:8]  ¹¹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹² sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[8:42]  ¹³ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁴ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[15:9]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ¹⁷ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ¹⁸ tn Grk “drachma.”

[16:28]  ¹⁹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁰ tn Grk “lest they also come.”

[21:9]  ²¹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ²² tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ²³ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[21:23]  ²⁴ sn Great distress means that this is a period of great judgment.