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 2:51

2:51 Then ⁴  he went down with them and came to Nazareth, ⁵  and was obedient ⁶  to them. But ⁷  his mother kept all these things ⁸  in her heart. ⁹ 

Lukas 3:14

3:14 Then some soldiers ¹⁰  also asked him, “And as for us – what should we do?” ¹¹  He told them, “Take money from no one by violence ¹²  or by false accusation, ¹³  and be content with your pay.”

Lukas 5:7

5:7 So ¹⁴  they motioned ¹⁵  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ¹⁶ 

Lukas 5:14

5:14 Then ¹⁷  he ordered the man ¹⁸  to tell no one, ¹⁹  but commanded him, ²⁰  “Go ²¹  and show yourself to a priest, and bring the offering ²²  for your cleansing, as Moses commanded, ²³  as a testimony to them.” ²⁴ 

Lukas 7:22

7:22 So ²⁵  he answered them, ²⁶  “Go tell ²⁷  John what you have seen and heard: ²⁸  The blind see, the lame walk, lepers are cleansed, the ²⁹  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Lukas 8:25

8:25 Then ³⁰  he said to them, “Where is your faith?” ³¹  But they were afraid and amazed, ³²  saying to one another, “Who then is this? He commands even the winds and the water, ³³  and they obey him!”

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ³⁴  welcomed them, spoke to them about the kingdom of God, ³⁵  and cured those who needed healing. ³⁶ 

Lukas 12:37

12:37 Blessed are those slaves ³⁷  whom their master finds alert ³⁸  when he returns! I tell you the truth, ³⁹  he will dress himself to serve, ⁴⁰  have them take their place at the table, ⁴¹  and will come ⁴²  and wait on them! ⁴³ 

Lukas 15:6

15:6 Returning ⁴⁴  home, he calls together ⁴⁵  his ⁴⁶  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 16:15

16:15 But ⁴⁷  Jesus ⁴⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ⁴⁹  but God knows your hearts. For what is highly prized ⁵⁰  among men is utterly detestable ⁵¹  in God’s sight.

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ⁵²  the Pharisees ⁵³  asked Jesus ⁵⁴  when the kingdom of God ⁵⁵  was coming, so he answered, “The kingdom of God is not coming with signs ⁵⁶  to be observed,

Lukas 18:29

18:29 Then ⁵⁷  Jesus ⁵⁸  said to them, “I tell you the truth, ⁵⁹  there is no one who has left home or wife or brothers ⁶⁰  or parents or children for the sake of God’s kingdom

Lukas 20:17

20:17 But Jesus ⁶¹  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ⁶² 

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ⁶³  But she, out of her poverty, put in everything she had to live on.” ⁶⁴ 

Lukas 22:10

22:10 He said to them, “Listen, ⁶⁵  when you have entered the city, a man carrying a jar of water ⁶⁶  will meet you. ⁶⁷  Follow him into the house that he enters,

Lukas 22:19

22:19 Then ⁶⁸  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁶⁹  which is given for you. ⁷⁰  Do this in remembrance of me.”

Lukas 22:36

22:36 He said to them, “But now, the one who ⁷¹  has a money bag must take it, and likewise a traveler’s bag ⁷²  too. And the one who has no sword must sell his cloak and buy one.

Lukas 24:19

24:19 He ⁷³  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁷⁴  who, with his powerful deeds and words, proved to be a prophet ⁷⁵  before God and all the 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.

[2:51]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁵ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁶ tn Or “was submitting.”

[2:51]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁸ tn Or “all these words.”

[2:51]  ⁹ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[3:14]  ¹⁰ tn Grk “And soldiers.”

[3:14]  ¹¹ tn Grk “And what should we ourselves do?”

[3:14]  ¹² tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹³ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[5:7]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ¹⁵ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ¹⁶ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:14]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁹ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ²⁰ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²¹ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²² tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²³ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²⁴ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[7:22]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ²⁶ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ²⁷ sn The same verb has been translated “inform” in 7:18.

[7:22]  ²⁸ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ²⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:25]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ³¹ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ³² sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ³³ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:11]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ³⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ³⁶ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[12:37]  ³⁷ tn See the note on the word “slave” in 7:2.

[12:37]  ³⁸ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁴⁰ tn See v. 35 (same verb).

[12:37]  ⁴¹ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ⁴² tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁴³ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[15:6]  ⁴⁴ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁴⁵ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁴⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[16:15]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁴⁹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ⁵⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁵¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[17:20]  ⁵² tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ⁵³ sn See the note on Pharisees in 5:17.

[17:20]  ⁵⁴ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ⁵⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ⁵⁶ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[18:29]  ⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁵⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁶⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[20:17]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ⁶² tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:4]  ⁶³ tn Grk “out of what abounded to them.”

[21:4]  ⁶⁴ tn Or “put in her entire livelihood.”

[22:10]  ⁶⁵ tn Grk “behold.”

[22:10]  ⁶⁶ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁶⁷ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[22:19]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁶⁹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁷⁰ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:36]  ⁷¹ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ⁷² tn Or possibly “beggar’s bag” (L&N 6.145).

[24:19]  ⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁷⁴ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁷⁵ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.