Lukas 5:19

5:19 But ¹  since they found ²  no way to carry him in because of the crowd, they went up on the roof ³  and let him down on the stretcher ⁴  through the roof tiles ⁵  right ⁶  in front of Jesus. ⁷ 

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁸  and the demonic spirits ⁹  begged Jesus ¹⁰  to let them go into them. He gave them permission. ¹¹ 

Lukas 8:37

8:37 Then ¹²  all the people of the Gerasenes ¹³  and the surrounding region ¹⁴  asked Jesus ¹⁵  to leave them alone, ¹⁶  for they were seized with great fear. ¹⁷  So ¹⁸  he got into the boat and left. ¹⁹ 

Lukas 10:32

10:32 So too a Levite, when he came up to ²⁰  the place and saw him, ²¹  passed by on the other side.

Lukas 11:7

11:7 Then ²²  he will reply ²³  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ²⁴  I cannot get up and give you anything.’ ²⁵ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ²⁶  some Pharisees ²⁷  came up and said to Jesus, ²⁸  “Get away from here, ²⁹  because Herod ³⁰  wants to kill you.”

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ³¹  and said to him, “Zacchaeus, come down quickly, ³²  because I must ³³  stay at your house today.” ³⁴ 

Lukas 22:35-36

22:35 Then ³⁵  Jesus ³⁶  said to them, “When I sent you out with no money bag, ³⁷  or traveler’s bag, ³⁸  or sandals, you didn’t lack ³⁹  anything, did you?” They replied, ⁴⁰  “Nothing.” 22:36 He said to them, “But now, the one who ⁴¹  has a money bag must take it, and likewise a traveler’s bag ⁴²  too. And the one who has no sword must sell his cloak and buy one.

Lukas 24:29

24:29 but they urged him, ⁴³  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁴⁴  he went in to stay with them.

[5:19]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ² tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ³ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ⁴ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ⁵ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ⁶ tn Grk “in the midst.”

[5:19]  ⁷ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[8:32]  ⁸ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁹ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹¹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:37]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹³ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁴ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁶ tn Or “to depart from them.”

[8:37]  ¹⁷ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹⁹ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[10:32]  ²⁰ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²¹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[11:7]  ²² tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²³ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁴ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁵ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[13:31]  ²⁶ tn Grk “At that very hour.”

[13:31]  ²⁷ sn See the note on Pharisees in 5:17.

[13:31]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ³⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[19:5]  ³¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ³² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ³³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ³⁴ sn On today here and in v. 9, see the note on today in 2:11.

[22:35]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ³⁷ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ³⁸ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ³⁹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁴⁰ tn Grk “said.”

[22:36]  ⁴¹ 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]  ⁴² tn Or possibly “beggar’s bag” (L&N 6.145).

[24:29]  ⁴³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.