Luke 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.

Luke 2:37

2:37 She had lived as a widow since then for eighty-four years. ⁵  She never left the temple, worshiping with fasting and prayer night and day. ⁶ 

Luke 5:5

5:5 Simon ⁷  answered, ⁸  “Master, ⁹  we worked hard all night and caught nothing! But at your word ¹⁰  I will lower ¹¹  the nets.”

Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ¹²  will be demanded back from ¹³  you, but who will get what you have prepared for yourself?’ ¹⁴ 

Luke 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ¹⁵ 

Luke 18:7

18:7 Won’t ¹⁶  God give justice to his chosen ones, who cry out ¹⁷  to him day and night? ¹⁸  Will he delay ¹⁹  long to help them?

Luke 21:37

21:37 So ²⁰  every day Jesus ²¹  was teaching in the temple courts, ²²  but at night he went and stayed ²³  on the Mount of Olives. ²⁴ 

[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.”

[2:37]  ⁵ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ⁶ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[5:5]  ⁹ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹⁰ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹¹ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹² tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹³ tn Or “let down.”

[12:20]  ¹³ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹⁴ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹⁵ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[17:34]  ¹⁷ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[18:7]  ²¹ tn Here δέ (de) has not been translated.

[18:7]  ²² sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²³ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁴ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[21:37]  ²⁵ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ²⁷ tn Grk “in the temple.”

[21:37]  ²⁸ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ²⁹ tn Grk “at the mountain called ‘of Olives.’”