Lukas 5:29

5:29 Then ¹  Levi gave a great banquet ²  in his house for Jesus, ³  and there was a large crowd of tax collectors and others sitting ⁴  at the table with them.

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ⁵  is like a man who built a house on the ground without a foundation. When ⁶  the river burst against that house, ⁷  it collapsed immediately, and was utterly destroyed!” ⁸ 

Lukas 8:18

8:18 So listen carefully, ⁹  for whoever has will be given more, but ¹⁰  whoever does not have, even what he thinks he has ¹¹  will be taken from him.”

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ¹²  welcomed them, spoke to them about the kingdom of God, ¹³  and cured those who needed healing. ¹⁴ 

Lukas 12:18

12:18 Then ¹⁵  he said, ‘I ¹⁶  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 12:22

Exhortation Not to Worry

12:22 Then ¹⁷  Jesus ¹⁸  said to his ¹⁹  disciples, “Therefore I tell you, do not worry ²⁰  about your ²¹  life, what you will eat, or about your ²²  body, what you will wear.

Lukas 16:25

16:25 But Abraham said, ‘Child, ²³  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁴ 

[5:29]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ² sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁴ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[6:49]  ⁵ tn Grk “does not do [them].”

[6:49]  ⁶ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ⁷ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ⁸ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[8:18]  ⁹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹¹ 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.

[9:11]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ¹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ¹⁴ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[12:18]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹⁶ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:22]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹⁹ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ²⁰ tn Or “do not be anxious.”

[12:22]  ²¹ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ²² tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[16:25]  ²³ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁴ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.