Lukas 2:8

The Shepherds’ Visit

2:8 Now ¹  there were shepherds ²  nearby ³  living out in the field, keeping guard ⁴  over their flock at night.

Lukas 2:35

2:35 Indeed, as a result of him the thoughts ⁵  of many hearts will be revealed ⁶  – and a sword ⁷  will pierce your own soul as well!” ⁸ 

Lukas 2:52

2:52 And Jesus increased ⁹  in wisdom and in stature, and in favor with God and with people.

Lukas 3:2

3:2 during the high priesthood ¹⁰  of Annas and Caiaphas, the word ¹¹  of God came to John the son of Zechariah in the wilderness. ¹² 

Lukas 7:13

7:13 When ¹³  the Lord saw her, he had compassion ¹⁴  for her and said to her, “Do not weep.” ¹⁵ 

Lukas 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹⁶  from me.”

Lukas 8:48

8:48 Then ¹⁷  he said to her, “Daughter, your faith has made you well. ¹⁸  Go in peace.”

Lukas 11:28

11:28 But he replied, ¹⁹  “Blessed rather are those who hear the word of God and obey ²⁰  it!”

Lukas 12:29

12:29 So ²¹  do not be overly concerned about ²²  what you will eat and what you will drink, and do not worry about such things. ²³ 

Lukas 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²⁴ 

Lukas 19:7

19:7 And when the people ²⁵  saw it, they all complained, ²⁶  “He has gone in to be the guest of a man who is a sinner.” ²⁷ 

Lukas 22:71

22:71 Then ²⁸  they said, “Why do we need further testimony? We have heard it ourselves ²⁹  from his own lips!” ³⁰ 

Lukas 24:4

24:4 While ³¹  they were perplexed ³²  about this, suddenly ³³  two men stood beside them in dazzling ³⁴  attire.

Lukas 24:51

24:51 Now ³⁵  during the blessing ³⁶  he departed ³⁷  and was taken up into heaven. ³⁸ 

[2:8]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ² sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ³ tn Grk “in that region.”

[2:8]  ⁴ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:35]  ⁵ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁶ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ⁷ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁸ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[2:52]  ⁹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[3:2]  ¹⁰ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ¹¹ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ¹² tn Or “desert.”

[7:13]  ¹³ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ¹⁴ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ¹⁵ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:46]  ¹⁶ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:48]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹⁸ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[11:28]  ¹⁹ tn Grk “said.”

[11:28]  ²⁰ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[12:29]  ²¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ²² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ²³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[13:26]  ²⁴ sn This term refers to wide streets, and thus suggests the major streets of a city.

[19:7]  ²⁵ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²⁶ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²⁷ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[22:71]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ²⁹ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ³⁰ tn Grk “from his own mouth” (an idiom).

[24:4]  ³¹ 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 not been translated because of differences between Greek and English style.

[24:4]  ³² tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ³³ tn Grk “behold.”

[24:4]  ³⁴ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:51]  ³⁵ 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.

[24:51]  ³⁶ tn Grk “while he blessed them.”

[24:51]  ³⁷ tn Grk “he departed from them.”

[24:51]  ³⁸ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.