Luke 11:28

11:28 But he replied, ¹  “Blessed rather are those who hear the word of God and obey ²  it!”

Luke 20:3

20:3 He answered them, ³  “I will also ask you a question, and you tell me:

Luke 5:1

The Call of the Disciples

5:1 Now ⁴  Jesus was standing by the Lake of Gennesaret, ⁵  and the crowd was pressing around him ⁶  to hear the word of God.

Luke 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁷  the word, cling to it ⁸  with an honest and good ⁹  heart, and bear fruit with steadfast endurance. ¹⁰ 

Luke 8:21

8:21 But he replied ¹¹  to them, “My mother and my brothers are those ¹²  who hear the word of God and do it.” ¹³ 

Luke 10:39

10:39 She ¹⁴  had a sister named Mary, who sat ¹⁵  at the Lord’s feet ¹⁶  and listened to what he said.

Luke 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁷  will not be forgiven. ¹⁸ 

Luke 8:12-13

8:12 Those along the path are the ones who have heard; then the devil ¹⁹  comes and takes away the word ²⁰  from their hearts, so that they may not believe ²¹  and be saved. 8:13 Those ²²  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ²³  but ²⁴  in a time of testing ²⁵  fall away. ²⁶ 

Luke 16:2

16:2 So ²⁷  he called the manager ²⁸  in and said to him, ‘What is this I hear about you? ²⁹  Turn in the account of your administration, ³⁰  because you can no longer be my manager.’

[11:28]  ¹ tn Grk “said.”

[11:28]  ² sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[20:3]  ³ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[5:1]  ⁵ tn Grk “Now it happened that.” 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.

[5:1]  ⁶ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁷ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[8:15]  ⁷ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁸ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁹ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹⁰ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:21]  ⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁰ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[10:39]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹² tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹³ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[12:10]  ¹³ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹⁴ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[8:12]  ¹⁵ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹⁶ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹⁷ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:13]  ¹⁷ tn Here δέ (de) has not been translated.

[8:13]  ¹⁸ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ²⁰ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ²¹ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[16:2]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁰ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²¹ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²² tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").