Luke 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 

Luke 4:42

4:42 The next morning ⁴  Jesus ⁵  departed and went to a deserted place. Yet ⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁷  the Lord appointed seventy-two ⁸  others and sent them on ahead of him two by two into every town ⁹  and place where he himself was about to go.

Luke 11:1

Instructions on Prayer

11:1 Now ¹⁰  Jesus ¹¹  was praying in a certain place. When ¹²  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹³  taught ¹⁴  his disciples.”

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ¹⁵  goes out of a person, ¹⁶  it passes through waterless places ¹⁷  looking for rest but ¹⁸  not finding any. Then ¹⁹  it says, ‘I will return to the home I left.’ ²⁰ 

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ²¹  approaches he will say to you, ‘Friend, move up here to a better place.’ ²²  Then you will be honored in the presence of all who share the meal with you.

Luke 19:5

19:5 And when Jesus came to that place, he looked up ²³  and said to him, “Zacchaeus, come down quickly, ²⁴  because I must ²⁵  stay at your house today.” ²⁶ 

[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.

[4:42]  ⁴ tn Grk “When it became day.”

[4:42]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[10:1]  ⁷ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁸ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁹ tn Or “city.”

[11:1]  ¹⁰ tn Grk “And it happened that while.” 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.

[11:1]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹³ sn John refers to John the Baptist.

[11:1]  ¹⁴ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:24]  ¹³ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹⁴ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹⁵ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹⁷ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹⁸ tn Grk “I will return to my house from which I came.”

[14:10]  ¹⁶ tn Grk “the one who invited you.”

[14:10]  ¹⁷ tn Grk “Go up higher.” This means to move to a more important place.

[19:5]  ¹⁹ 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]  ²⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²¹ 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]  ²² sn On today here and in v. 9, see the note on today in 2:11.