Luke 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,

Luke 22:24

22:24 A dispute also started ⁵  among them over which of them was to be regarded as the greatest. ⁶ 

Luke 24:37

24:37 But they were startled and terrified, thinking ⁷  they saw a ghost. ⁸ 

Luke 10:36

10:36 Which of these three do you think became a neighbor ⁹  to the man who fell into the hands of the robbers?”

Luke 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ¹⁰ 

Luke 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹¹ 

Luke 13:2

13:2 He ¹²  answered them, “Do you think these Galileans were worse sinners ¹³  than all the other Galileans, because they suffered these things?

Luke 8:18

8:18 So listen carefully, ¹⁴  for whoever has will be given more, but ¹⁵  whoever does not have, even what he thinks he has ¹⁶  will be taken from him.”

Luke 13:4

13:4 Or those eighteen who were killed ¹⁷  when the tower in Siloam fell on them, ¹⁸  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁹ 

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ²⁰  proceeded to tell a parable, because he was near to Jerusalem, ²¹  and because they thought ²²  that the kingdom of God ²³  was going to ²⁴  appear immediately.

[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.

[22:24]  ⁵ tn Or “happened.”

[22:24]  ⁶ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[24:37]  ⁹ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ¹⁰ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

[10:36]  ¹³ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[12:40]  ¹⁷ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:51]  ²¹ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[13:2]  ²⁵ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²⁶ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[8:18]  ²⁹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ³⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ³¹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[13:4]  ³³ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ³⁴ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ³⁹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁴⁰ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ⁴¹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).