Lukas 1:3

1:3 So ¹  it seemed good to me as well, ²  because I have followed ³  all things carefully from the beginning, to write an orderly account ⁴  for you, most excellent Theophilus,

Lukas 7:4

7:4 When ⁵  they came ⁶  to Jesus, they urged ⁷  him earnestly, ⁸  “He is worthy ⁹  to have you do this for him,

Lukas 7:12

7:12 As he approached the town gate, a man ¹⁰  who had died was being carried out, ¹¹  the only son of his mother (who ¹²  was a widow ¹³ ), and a large crowd from the town ¹⁴  was with her.

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ¹⁵  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁶  began to speak first to his disciples, “Be on your guard against ¹⁷  the yeast of the Pharisees, ¹⁸  which is hypocrisy. ¹⁹ 

Lukas 12:15

12:15 Then ²⁰  he said to them, “Watch out and guard yourself from ²¹  all types of greed, ²²  because one’s life does not consist in the abundance of his possessions.”

Lukas 15:25

15:25 “Now his older son was in the field. As ²³  he came and approached the house, he heard music ²⁴  and dancing.

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ²⁵  also said to the disciples, “There was a rich man who was informed of accusations ²⁶  that his manager ²⁷  was wasting ²⁸  his assets.

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ²⁹  Jesus ³⁰  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³¹  and everything that is written about the Son of Man by the prophets will be accomplished. ³² 

Lukas 19:44

19:44 They will demolish you ³³  – you and your children within your walls ³⁴  – and they will not leave within you one stone ³⁵  on top of another, ³⁶  because you did not recognize the time of your visitation from God.” ³⁷ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ³⁸  lord,

“Sit at my right hand,

[1:3]  ¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[7:4]  ⁵ tn Here δέ (de) has not been translated.

[7:4]  ⁶ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ⁷ tn Or “implored.”

[7:4]  ⁸ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ⁹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:12]  ¹⁰ 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]  ¹¹ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “city.”

[12:1]  ¹⁵ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹⁷ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹⁸ sn See the note on Pharisees in 5:17.

[12:1]  ¹⁹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:15]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²¹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²² tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[15:25]  ²³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁴ sn This would have been primarily instrumental music, but might include singing as well.

[16:1]  ²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ²⁶ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ²⁷ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ²⁸ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[18:31]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ³² tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[19:44]  ³³ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ³⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³⁶ tn Grk “leave stone on stone.”

[19:44]  ³⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[20:42]  ³⁸ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.