Luke 13:30

13:30 But ¹  indeed, ²  some are last ³  who will be first, and some are first who will be last.”

Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁴  and are sons of God, since they are ⁵  sons ⁶  of the resurrection.

Luke 7:31

7:31 “To what then should I compare the people ⁷  of this generation, and what are they like?

Luke 21:22

21:22 because these are days of vengeance, ⁸  to fulfill ⁹  all that is written.

Luke 12:38

12:38 Even if he comes in the second or third watch of the night ¹⁰  and finds them alert, ¹¹  blessed are those slaves! ¹² 

Luke 7:25

7:25 What ¹³  did you go out to see? A man dressed in fancy ¹⁴  clothes? ¹⁵  Look, those who wear fancy clothes and live in luxury ¹⁶  are in kings’ courts! ¹⁷ 

Luke 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹⁸  the word, cling to it ¹⁹  with an honest and good ²⁰  heart, and bear fruit with steadfast endurance. ²¹ 

Luke 8:21

8:21 But he replied ²²  to them, “My mother and my brothers are those ²³  who hear the word of God and do it.” ²⁴ 

Luke 9:27

9:27 But I tell you most certainly, ²⁵  there are some standing here who will not ²⁶  experience ²⁷  death before they see the kingdom of God.” ²⁸ 

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁹  also told this parable to some who were confident that they were righteous and looked down ³⁰  on everyone else.

Luke 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ³¹ 

‘We played the flute for you, yet you did not dance; ³² 

we wailed in mourning, ³³  yet you did not weep.’

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ³⁴  comes and takes away the word ³⁵  from their hearts, so that they may not believe ³⁶  and be saved.

Luke 8:14

8:14 As for the seed that ³⁷  fell among thorns, these are the ones who hear, but ³⁸  as they go on their way they are choked ³⁹  by the worries and riches and pleasures of life, ⁴⁰  and their fruit does not mature. ⁴¹ 

Luke 11:7

11:7 Then ⁴²  he will reply ⁴³  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁴⁴  I cannot get up and give you anything.’ ⁴⁵ 

Luke 16:8

16:8 The ⁴⁶  master commended the dishonest ⁴⁷  manager because he acted shrewdly. ⁴⁸  For the people ⁴⁹  of this world are more shrewd in dealing with their contemporaries ⁵⁰  than the people ⁵¹  of light.

Luke 9:13

9:13 But he said to them, “You ⁵²  give them something to eat.” They ⁵³  replied, ⁵⁴  “We have no more than five loaves and two fish – unless ⁵⁵  we go ⁵⁶  and buy food ⁵⁷  for all these people.”

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁵⁸  should be done! ⁵⁹  So come ⁶⁰  and be healed on those days, and not on the Sabbath day.”

[13:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ² tn Grk “behold.”

[13:30]  ³ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[20:36]  ⁴ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁵ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁶ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[7:31]  ⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[21:22]  ¹⁰ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹¹ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[12:38]  ¹³ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ¹⁴ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ¹⁵ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[7:25]  ¹⁶ 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]  ¹⁷ tn Or “soft”; see L&N 79.100.

[7:25]  ¹⁸ 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]  ¹⁹ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ²⁰ tn Or “palaces.”

[8:15]  ¹⁹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ²⁰ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ²¹ 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]  ²² 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]  ²² tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ²³ 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]  ²⁴ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[9:27]  ²⁵ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ²⁶ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ²⁷ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ²⁸ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[18:9]  ²⁸ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²⁹ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[7:32]  ³¹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ³² sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ³³ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[8:12]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.

[8:14]  ³⁷ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ³⁹ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁴⁰ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ⁴¹ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[11:7]  ⁴⁰ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁴¹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁴² tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁴³ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[16:8]  ⁴³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁴⁴ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁴⁵ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁴⁶ tn Grk “sons” (an idiom).

[16:8]  ⁴⁷ tn Grk “with their own generation.”

[16:8]  ⁴⁸ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[9:13]  ⁴⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ⁴⁷ tn Here δέ (de) has not been translated.

[9:13]  ⁴⁸ tn Grk “said.”

[9:13]  ⁴⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ⁵⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ⁵¹ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[13:14]  ⁴⁹ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ⁵⁰ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁵¹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.