Luke 5:19

5:19 But ¹  since they found ²  no way to carry him in because of the crowd, they went up on the roof ³  and let him down on the stretcher ⁴  through the roof tiles ⁵  right ⁶  in front of Jesus. ⁷ 

Luke 7:12

7:12 As he approached the town gate, a man ⁸  who had died was being carried out, ⁹  the only son of his mother (who ¹⁰  was a widow ¹¹ ), and a large crowd from the town ¹²  was with her.

Luke 8:51

8:51 Now when he came to the house, Jesus ¹³  did not let anyone go in with him except Peter, John, ¹⁴  and James, and the child’s father and mother.

Luke 9:32

9:32 Now Peter and those with him were quite sleepy, ¹⁵  but as they became fully awake, ¹⁶  they saw his glory and the two men standing with him.

Luke 20:1

The Authority of Jesus

20:1 Now one ¹⁷  day, as Jesus ¹⁸  was teaching the people in the temple courts ¹⁹  and proclaiming ²⁰  the gospel, the chief priests and the experts in the law ²¹  with the elders came up ²² 

Luke 24:21

24:21 But we had hoped ²³  that he was the one who was going to redeem ²⁴  Israel. Not only this, but it is now the third day since these things happened.

Luke 24:44

Jesus’ Final Commission

24:44 Then ²⁵  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁶  in the law of Moses and the prophets and the psalms ²⁷  must be fulfilled.”

[5:19]  ¹ 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]  ² tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “in the midst.”

[5:19]  ⁷ 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?

[7:12]  ⁸ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ⁹ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹⁰ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹¹ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹² tn Or “city.”

[8:51]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁶ 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.

[9:32]  ²² tn Grk “weighed down with sleep” (an idiom).

[9:32]  ²³ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[20:1]  ²⁹ 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.

[20:1]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ³¹ tn Grk “the temple.”

[20:1]  ³² tn Or “preaching.”

[20:1]  ³³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ³⁴ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[24:21]  ³⁶ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ³⁷ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:44]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴⁴ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴⁵ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.