Lukas 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Lukas 5:24

5:24 But so that you may know ⁶  that the Son of Man ⁷  has authority on earth to forgive sins” – he said to the paralyzed man ⁸  – “I tell you, stand up, take your stretcher ⁹  and go home.” ¹⁰ 

Lukas 8:2

8:2 and also some women ¹¹  who had been healed of evil spirits and disabilities: ¹²  Mary ¹³  (called Magdalene), from whom seven demons had gone out,

Lukas 8:39

8:39 “Return to your home, ¹⁴  and declare ¹⁵  what God has done for you.” ¹⁶  So ¹⁷  he went away, proclaiming throughout the whole town ¹⁸  what Jesus ¹⁹  had done for him.

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ²⁰  have nests, but the Son of Man has no place to lay his head.” ²¹ 

Lukas 10:40

10:40 But Martha was distracted ²²  with all the preparations she had to make, ²³  so ²⁴  she came up to him and said, “Lord, don’t you care ²⁵  that my sister has left me to do all the work ²⁶  alone? Tell ²⁷  her to help me.”

Lukas 11:22

11:22 But ²⁸  when a stronger man ²⁹  attacks ³⁰  and conquers him, he takes away the first man’s ³¹  armor on which the man relied ³²  and divides up ³³  his plunder. ³⁴ 

Lukas 13:35

13:35 Look, your house is forsaken! ³⁵  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ³⁶ 

Lukas 15:20

15:20 So ³⁷  he got up and went to his father. But while he was still a long way from home ³⁸  his father saw him, and his heart went out to him; ³⁹  he ran and hugged ⁴⁰  his son ⁴¹  and kissed him.

Lukas 15:27

15:27 The slave replied, ⁴²  ‘Your brother has returned, and your father has killed the fattened calf ⁴³  because he got his son ⁴⁴  back safe and sound.’

Lukas 18:10

18:10 “Two men went up ⁴⁵  to the temple to pray, one a Pharisee ⁴⁶  and the other a tax collector. ⁴⁷ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ⁴⁸  and said to him, “Zacchaeus, come down quickly, ⁴⁹  because I must ⁵⁰  stay at your house today.” ⁵¹ 

Lukas 24:29

24:29 but they urged him, ⁵²  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁵³  he went in to stay with them.

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[5:24]  ⁶ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁷ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁸ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ⁹ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁰ tn Grk “to your house.”

[8:2]  ¹¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ¹³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:39]  ¹⁴ tn Grk “your house.”

[8:39]  ¹⁵ tn Or “describe.”

[8:39]  ¹⁶ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁸ tn Or “city.”

[8:39]  ¹⁹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:58]  ²⁰ 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]  ²¹ 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).

[10:40]  ²² sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ²³ tn Grk “with much serving.”

[10:40]  ²⁴ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²⁵ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²⁶ tn Grk “has left me to serve alone.”

[10:40]  ²⁷ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:22]  ²⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ²⁹ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ³⁰ tn Grk “stronger man than he attacks.”

[11:22]  ³¹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ³² tn Grk “on which he relied.”

[11:22]  ³³ tn Or “and distributes.”

[11:22]  ³⁴ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[13:35]  ³⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ³⁶ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[15:20]  ³⁷ 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]  ³⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:27]  ⁴² 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]  ⁴³ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ⁴⁴ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[18:10]  ⁴⁵ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁴⁶ sn See the note on Pharisees in 5:17.

[18:10]  ⁴⁷ sn See the note on tax collectors in 3:12.

[19:5]  ⁴⁸ 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]  ⁴⁹ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁵⁰ 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]  ⁵¹ sn On today here and in v. 9, see the note on today in 2:11.

[24:29]  ⁵² tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.