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 6:3

6:3 Jesus ⁴  answered them, ⁵  “Haven’t you read what David did when he and his companions were hungry –

Lukas 8:17

8:17 For nothing is hidden ⁶  that will not be revealed, ⁷  and nothing concealed that will not be made known and brought to light.

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ⁸  have nests, but the Son of Man has no place to lay his head.” ⁹ 

Lukas 9:62

9:62 Jesus ¹⁰  said to him, “No one who puts his ¹¹  hand to the plow and looks back ¹²  is fit for the kingdom of God.” ¹³ 

Lukas 11:18

11:18 So ¹⁴  if ¹⁵  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹⁶  you claim that I cast out demons by Beelzebul.

Lukas 11:36

11:36 If ¹⁷  then ¹⁸  your whole body is full of light, with no part in the dark, ¹⁹  it will be as full of light as when the light of a lamp shines on you.” ²⁰ 

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ²¹  and loses ²²  one of them, ²³  does not light a lamp, sweep ²⁴  the house, and search thoroughly until she finds it?

Lukas 18:29

18:29 Then ²⁵  Jesus ²⁶  said to them, “I tell you the truth, ²⁷  there is no one who has left home or wife or brothers ²⁸  or parents or children for the sake of God’s kingdom

Lukas 24:6

24:6 He is not here, but has been raised! ²⁹  Remember how he told you, while he was still in Galilee, ³⁰ 

[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.

[6:3]  ⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁵ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[8:17]  ⁶ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ⁷ tn Or “disclosed.”

[9:58]  ⁸ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ⁹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:62]  ¹⁰ tn Here δέ (de) has not been translated.

[9:62]  ¹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹² sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ¹³ 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.

[11:18]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹⁵ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹⁶ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:36]  ¹⁷ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ¹⁸ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ¹⁹ tn Grk “not having any part dark.”

[11:36]  ²⁰ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[15:8]  ²¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²² tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ²³ tn Grk “one coin.”

[15:8]  ²⁴ tn Grk “and sweep,” 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.

[18:29]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ²⁸ 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.

[24:6]  ²⁹ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ³⁰ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.