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 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁴  yet ⁵  none of them was cleansed except Naaman the Syrian.” ⁶ 

Lukas 5:39

5:39 ⁷  No ⁸  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁹ 

Lukas 6:2

6:2 But some of the Pharisees ¹⁰  said, “Why are you ¹¹  doing what is against the law ¹²  on the Sabbath?”

Lukas 9:9

9:9 Herod said, “I had John ¹³  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ¹⁴ 

Lukas 9:27

9:27 But I tell you most certainly, ¹⁵  there are some standing here who will not ¹⁶  experience ¹⁷  death before they see the kingdom of God.” ¹⁸ 

Lukas 9:41

9:41 Jesus answered, ¹⁹  “You ²⁰  unbelieving ²¹  and perverse generation! How much longer ²²  must I be with you and endure ²³  you? ²⁴  Bring your son here.”

Lukas 10:19

10:19 Look, I have given you authority to tread ²⁵  on snakes and scorpions ²⁶  and on the full force of the enemy, ²⁷  and nothing will ²⁸  hurt you.

Lukas 11:36

11:36 If ²⁹  then ³⁰  your whole body is full of light, with no part in the dark, ³¹  it will be as full of light as when the light of a lamp shines on you.” ³² 

Lukas 11:44

11:44 Woe to you! ³³  You are like unmarked graves, and people ³⁴  walk over them without realizing it!” ³⁵ 

Lukas 12:4

12:4 “I ³⁶  tell you, my friends, do not be afraid of those who kill the body, ³⁷  and after that have nothing more they can do.

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ³⁸  will not be forgiven. ³⁹ 

Lukas 12:15

12:15 Then ⁴⁰  he said to them, “Watch out and guard yourself from ⁴¹  all types of greed, ⁴²  because one’s life does not consist in the abundance of his possessions.”

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ⁴³  first and compute the cost ⁴⁴  to see if he has enough money to complete it?

Lukas 14:35

14:35 It is of no value ⁴⁵  for the soil or for the manure pile; it is to be thrown out. ⁴⁶  The one who has ears to hear had better listen!” ⁴⁷ 

Lukas 15:21

15:21 Then ⁴⁸  his son said to him, ‘Father, I have sinned against heaven ⁴⁹  and against you; I am no longer worthy to be called your son.’ ⁵⁰ 

Lukas 18:17

18:17 I tell you the truth, ⁵¹  whoever does not receive ⁵²  the kingdom of God like a child ⁵³  will never ⁵⁴  enter it.”

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ⁵⁵  All will be torn down!” ⁵⁶ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁵⁷  deserving death. ⁵⁸ 

[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.

[4:27]  ⁴ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁶ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[5:39]  ⁷ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ⁸ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁹ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[6:2]  ¹⁰ sn See the note on Pharisees in 5:17.

[6:2]  ¹¹ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ¹² sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[9:9]  ¹³ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ¹⁴ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:27]  ¹⁵ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ¹⁶ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ¹⁷ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ¹⁸ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[9:41]  ¹⁹ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ²⁰ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ²¹ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ²² tn Grk “how long.”

[9:41]  ²³ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁴ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:19]  ²⁵ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²⁶ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²⁷ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ²⁸ tn This is an emphatic double negative in the Greek text.

[11:36]  ²⁹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ³⁰ 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]  ³¹ tn Grk “not having any part dark.”

[11:36]  ³² tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:44]  ³³ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ³⁴ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ³⁵ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[12:4]  ³⁶ tn Here δέ (de) has not been translated.

[12:4]  ³⁷ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:10]  ³⁸ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ³⁹ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:15]  ⁴⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁴¹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁴² tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[14:28]  ⁴³ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ⁴⁴ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:35]  ⁴⁵ tn Or “It is not useful” (L&N 65.32).

[14:35]  ⁴⁶ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ⁴⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[15:21]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁴⁹ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁵⁰ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[18:17]  ⁵¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁵² sn On receive see John 1:12.

[18:17]  ⁵³ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ⁵⁴ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[21:6]  ⁵⁵ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ⁵⁶ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[23:15]  ⁵⁷ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁵⁸ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.