Luke 11:50

11:50 so that this generation may be held accountable ¹  for the blood of all the prophets that has been shed since the beginning ²  of the world, ³ 

Luke 14:29

14:29 Otherwise, ⁴  when he has laid ⁵  a foundation and is not able to finish the tower, ⁶  all who see it ⁷  will begin to make fun of ⁸  him.

Luke 16:4

16:4 I know ⁹  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹⁰ 

Luke 16:27

16:27 So ¹¹  the rich man ¹²  said, ‘Then I beg you, father – send Lazarus ¹³  to my father’s house

Luke 18:15

Jesus and Little Children

18:15 Now people ¹⁴  were even bringing their babies ¹⁵  to him for him to touch. ¹⁶  But when the disciples saw it, they began to scold those who brought them. ¹⁷ 

Luke 19:4

19:4 So ¹⁸  he ran on ahead and climbed up into a sycamore tree ¹⁹  to see him, because Jesus ²⁰  was going to pass that way.

Luke 22:8

22:8 Jesus ²¹  sent Peter and John, saying, “Go and prepare the Passover ²²  for us to eat.” ²³ 

Luke 22:46

22:46 So ²⁴  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ²⁵ 

[11:50]  ¹ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ² tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ³ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[14:29]  ⁴ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ⁵ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ⁶ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁷ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁸ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[16:4]  ⁷ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ⁸ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:27]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ¹¹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ¹² tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[18:15]  ¹³ tn Grk “they.”

[18:15]  ¹⁴ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹⁵ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹⁶ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:4]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ¹⁷ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ¹⁸ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ²⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ²¹ tn Grk “for us, so that we may eat.”

[22:46]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ²³ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).