Luke 8:13

8:13 Those ¹  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, ²  but ³  in a time of testing ⁴  fall away. ⁵ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁶  the Lord appointed seventy-two ⁷  others and sent them on ahead of him two by two into every town ⁸  and place where he himself was about to go.

Luke 11:31-32

11:31 The queen of the South ⁹  will rise up at the judgment ¹⁰  with the people ¹¹  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹²  something greater ¹³  than Solomon is here! 11:32 The people ¹⁴  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁵  – and now, ¹⁶  something greater than Jonah is here!

Luke 12:5

12:5 But I will warn ¹⁷  you whom you should fear: Fear the one who, after the killing, ¹⁸  has authority to throw you ¹⁹  into hell. ²⁰  Yes, I tell you, fear him!

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ²¹  and assign him a place with the unfaithful. ²² 

Luke 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ²³  first and determine whether he is able with ten thousand to oppose ²⁴  the one coming against him with twenty thousand?

Luke 15:29

15:29 but he answered ²⁵  his father, ‘Look! These many years I have worked like a slave ²⁶  for you, and I never disobeyed your commands. Yet ²⁷  you never gave me even a goat ²⁸  so that I could celebrate with my friends!

Luke 17:8

17:8 Won’t ²⁹  the master ³⁰  instead say to him, ‘Get my dinner ready, and make yourself ready ³¹  to serve me while ³²  I eat and drink. Then ³³  you may eat and drink’?

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ³⁴  the Pharisees ³⁵  asked Jesus ³⁶  when the kingdom of God ³⁷  was coming, so he answered, “The kingdom of God is not coming with signs ³⁸  to be observed,

Luke 22:11

22:11 and tell the owner of the house, ³⁹  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Luke 22:37

22:37 For I tell you that this scripture must be ⁴⁰  fulfilled in me, ‘And he was counted with the transgressors.’ ⁴¹  For what is written about me is being fulfilled.” ⁴² 

[8:13]  ¹ tn Here δέ (de) has not been translated.

[8:13]  ² 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]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁴ 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]  ⁵ 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.

[10:1]  ⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁷ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁸ tn Or “city.”

[11:31]  ¹¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ¹² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ¹³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ¹⁴ tn Grk “behold.”

[11:31]  ¹⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ¹⁶ tn See the note on the word “people” in v. 31.

[11:32]  ¹⁷ tn Grk “at the preaching of Jonah.”

[11:32]  ¹⁸ tn Grk “behold.”

[12:5]  ²¹ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ²² sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ²³ tn The direct object (“you”) is understood.

[12:5]  ²⁴ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[12:46]  ²⁶ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²⁷ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[14:31]  ³¹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ³² tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[15:29]  ³⁶ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ³⁷ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ³⁸ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ³⁹ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[17:8]  ⁴¹ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ⁴² tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁴³ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁴⁴ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁴⁵ tn Grk “after these things.”

[17:20]  ⁴⁶ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ⁴⁷ sn See the note on Pharisees in 5:17.

[17:20]  ⁴⁸ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ⁴⁹ 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.

[17:20]  ⁵⁰ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[22:11]  ⁵¹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:37]  ⁵⁶ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁵⁷ tn Or “with the lawless.”

[22:37]  ⁵⁸ tn Grk “is having its fulfillment.”