Luke 2:18

2:18 and all who heard it were astonished ¹  at what the shepherds said.

Luke 18:26

18:26 Those who heard this said, “Then ²  who can be saved?” ³ 

Luke 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁴  the word, cling to it ⁵  with an honest and good ⁶  heart, and bear fruit with steadfast endurance. ⁷ 

Luke 20:16

20:16 He will come and destroy ⁸  those tenants and give the vineyard to others.” ⁹  When the people ¹⁰  heard this, they said, “May this never happen!” ¹¹ 

Luke 1:66

1:66 All ¹²  who heard these things ¹³  kept them in their hearts, ¹⁴  saying, “What then will this child be?” ¹⁵  For the Lord’s hand ¹⁶  was indeed with him.

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹⁷  comes and takes away the word ¹⁸  from their hearts, so that they may not believe ¹⁹  and be saved.

Luke 8:14

8:14 As for the seed that ²⁰  fell among thorns, these are the ones who hear, but ²¹  as they go on their way they are choked ²²  by the worries and riches and pleasures of life, ²³  and their fruit does not mature. ²⁴ 

[2:18]  ¹ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

[18:26]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[8:15]  ³ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁴ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁵ 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]  ⁶ 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.

[20:16]  ⁴ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ⁵ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ⁶ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ⁷ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[1:66]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ⁶ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ⁷ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁸ tn Or “what manner of child will this one be?”

[1:66]  ⁹ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[8:12]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁷ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

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

[8:14]  ⁹ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁰ 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]  ¹¹ 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.