Lukas 7:25

7:25 What ¹  did you go out to see? A man dressed in fancy ²  clothes? ³  Look, those who wear fancy clothes and live in luxury ⁴  are in kings’ courts! ⁵ 

Lukas 8:8

8:8 But ⁶  other seed fell on good soil and grew, ⁷  and it produced a hundred times as much grain.” ⁸  As he said this, ⁹  he called out, “The one who has ears to hear had better listen!” ¹⁰ 

Lukas 8:41

8:41 Then ¹¹  a man named Jairus, who was a ruler ¹²  of the synagogue, ¹³  came up. Falling ¹⁴  at Jesus’ feet, he pleaded ¹⁵  with him to come to his house,

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ¹⁶  do not take ¹⁷  the place of honor, because a person more distinguished than you may have been invited by your host. ¹⁸ 

Lukas 18:3

18:3 There was also a widow ¹⁹  in that city ²⁰  who kept coming ²¹  to him and saying, ‘Give me justice against my adversary.’

Lukas 19:47

19:47 Jesus ²²  was teaching daily in the temple courts. The chief priests and the experts in the law ²³  and the prominent leaders among the people were seeking to assassinate ²⁴  him,

Lukas 20:1

The Authority of Jesus

20:1 Now one ²⁵  day, as Jesus ²⁶  was teaching the people in the temple courts ²⁷  and proclaiming ²⁸  the gospel, the chief priests and the experts in the law ²⁹  with the elders came up ³⁰ 

Lukas 24:32

24:32 They ³¹  said to each other, “Didn’t ³²  our hearts ³³  burn within us ³⁴  while he was speaking with us on the road, while he was explaining ³⁵  the scriptures to us?”

[7:25]  ¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ² tn Or “soft”; see L&N 79.100.

[7:25]  ³ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁴ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁵ tn Or “palaces.”

[8:8]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁷ tn Grk “when it grew, after it grew.”

[8:8]  ⁸ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁹ tn Grk “said these things.”

[8:8]  ¹⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:41]  ¹¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ¹² tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ¹³ sn See the note on synagogues in 4:15.

[8:41]  ¹⁴ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ¹⁵ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[14:8]  ¹⁶ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ¹⁷ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ¹⁸ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[18:3]  ¹⁹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ²⁰ tn Or “town.”

[18:3]  ²¹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[19:47]  ²² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ²³ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ²⁴ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[20:1]  ²⁵ 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]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ²⁷ tn Grk “the temple.”

[20:1]  ²⁸ tn Or “preaching.”

[20:1]  ²⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ³⁰ 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.

[24:32]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ³² tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ³³ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ³⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ³⁵ tn Grk “opening” (cf. Acts 17:3).