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 4:33

4:33 Now ⁵  in the synagogue ⁶  there was a man who had the spirit of an unclean ⁷  demon, and he cried out with a loud voice,

Lukas 7:2

7:2 A centurion ⁸  there ⁹  had a slave ¹⁰  who was highly regarded, ¹¹  but who was sick and at the point of death.

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ¹²  the ruler ¹³  of demons, he casts out demons.”

Lukas 18:35

Healing a Blind Man

18:35 As ¹⁴  Jesus ¹⁵  approached ¹⁶  Jericho, ¹⁷  a blind man was sitting by the road begging.

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁸  it.’”

Lukas 20:29

20:29 Now there were seven brothers. The first one married a woman ¹⁹  and died without children.

[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.”

[4:33]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ⁶ sn See the note on synagogues in 4:15.

[4:33]  ⁷ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[7:2]  ⁸ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁹ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹¹ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[11:15]  ¹² tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ¹³ tn Or “prince.”

[18:35]  ¹⁴ tn Grk “Now it happened that as.” 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.

[18:35]  ¹⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹⁶ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ¹⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:31]  ¹⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[20:29]  ¹⁹ tn Grk “took a wife” (an idiom for marrying a woman).