Lukas 8:52

8:52 Now they were all ¹  wailing and mourning ²  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 5:19

5:19 But ³  since they found ⁴  no way to carry him in because of the crowd, they went up on the roof ⁵  and let him down on the stretcher ⁶  through the roof tiles ⁷  right ⁸  in front of Jesus. ⁹ 

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ¹⁰  mother and his brothers ¹¹  came to him, but ¹²  they could not get near him because of the crowd.

Lukas 8:45

8:45 Then ¹³  Jesus asked, ¹⁴  “Who was it who touched me?” When they all denied it, Peter ¹⁵  said, “Master, the crowds are surrounding you and pressing ¹⁶  against you!”

Lukas 13:24

13:24 “Exert every effort ¹⁷  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁸  on the earth and wrath against this people.

[8:52]  ¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ² tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[5:19]  ³ 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]  ⁴ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “in the midst.”

[5:19]  ⁹ 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?

[8:19]  ¹⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹¹ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:45]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁴ tn Grk “said.”

[8:45]  ¹⁵ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁶ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[13:24]  ¹⁷ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[21:23]  ¹⁸ sn Great distress means that this is a period of great judgment.