Luke 8:14

8:14 As for the seed that ¹  fell among thorns, these are the ones who hear, but ²  as they go on their way they are choked ³  by the worries and riches and pleasures of life, ⁴  and their fruit does not mature. ⁵ 

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, ⁶  and assign him a place with the unfaithful. ⁷ 

Luke 19:30

19:30 telling them, ⁸  “Go to the village ahead of you. ⁹  When ¹⁰  you enter it, you will find a colt tied there that has never been ridden. ¹¹  Untie it and bring it here.

Luke 21:12

21:12 But before all this, ¹²  they will seize ¹³  you and persecute you, handing you over to the synagogues ¹⁴  and prisons. You ¹⁵  will be brought before kings and governors because of my name.

[8:14]  ¹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ³ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁴ 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]  ⁵ 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.

[12:46]  ⁶ 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]  ⁷ 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.

[19:30]  ¹¹ tn Grk “saying.”

[19:30]  ¹² tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹³ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ¹⁴ tn Grk “a colt tied there on which no one of men has ever sat.”

[21:12]  ¹⁶ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ¹⁷ tn Grk “will lay their hands on you.”

[21:12]  ¹⁸ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.