Lukas 8:51

8:51 Now when he came to the house, Jesus ¹  did not let anyone go in with him except Peter, John, ²  and James, and the child’s father and mother.

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ³  one Sabbath when Jesus went to dine ⁴  at the house of a leader ⁵  of the Pharisees, ⁶  they were watching ⁷  him closely.

Lukas 20:47

20:47 They ⁸  devour ⁹  widows’ property, ¹⁰  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹¹  asked Jesus ¹²  to have dinner with him, so ¹³  he went into the Pharisee’s house and took his place at the table. ¹⁴ 

Lukas 5:19

5:19 But ¹⁵  since they found ¹⁶  no way to carry him in because of the crowd, they went up on the roof ¹⁷  and let him down on the stretcher ¹⁸  through the roof tiles ¹⁹  right ²⁰  in front of Jesus. ²¹ 

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²²  was coming, he would not have let ²³  his house be broken into.

[8:51]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ² tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:1]  ³ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

[14:1]  ⁴ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ⁵ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ⁶ sn See the note on Pharisees in 5:17.

[14:1]  ⁷ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[20:47]  ⁸ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁹ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ¹⁰ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[7:36]  ¹¹ sn See the note on Pharisees in 5:17.

[7:36]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁴ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[5:19]  ¹⁵ 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]  ¹⁶ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “in the midst.”

[5:19]  ²¹ 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?

[12:39]  ²² sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²³ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.