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 7:16

7:16 Fear ⁴  seized them all, and they began to glorify ⁵  God, saying, “A great prophet ⁶  has appeared ⁷  among us!” and “God has come to help ⁸  his people!”

Lukas 8:35

8:35 So ⁹  the people went out to see what had happened, and they came to Jesus. They ¹⁰  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 10:11

10:11 ‘Even the dust of your town ¹¹  that clings to our feet we wipe off ¹²  against you. ¹³  Nevertheless know this: The kingdom of God has come.’ ¹⁴ 

Lukas 13:15

13:15 Then the Lord answered him, ¹⁵  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹⁶  and lead it to water? ¹⁷ 

Lukas 15:20

15:20 So ¹⁸  he got up and went to his father. But while he was still a long way from home ¹⁹  his father saw him, and his heart went out to him; ²⁰  he ran and hugged ²¹  his son ²²  and kissed him.

Lukas 15:27

15:27 The slave replied, ²³  ‘Your brother has returned, and your father has killed the fattened calf ²⁴  because he got his son ²⁵  back safe and sound.’

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ²⁶  the one and love the other, or he will be devoted to the one and despise ²⁷  the other. You cannot serve God and money.” ²⁸ 

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²⁹  the people. When I examined him before you, I ³⁰  did not find this man guilty ³¹  of anything you accused him of doing.

[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.

[7:16]  ⁴ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁵ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁶ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁷ tn Grk “arisen.”

[7:16]  ⁸ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[8:35]  ⁹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹⁰ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ¹¹ tn Or “city.”

[10:11]  ¹² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[13:15]  ¹⁵ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹⁶ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹⁷ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[15:20]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁹ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁰ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ²¹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²² tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:27]  ²³ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ²⁴ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ²⁵ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[16:13]  ²⁶ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ²⁷ tn Or “and treat [the other] with contempt.”

[16:13]  ²⁸ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[23:14]  ²⁹ tn This term also appears in v. 2.

[23:14]  ³⁰ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³¹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.