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 17:26-31

17:26 Just ⁶  as it was ⁷  in the days of Noah, ⁸  so too it will be in the days of the Son of Man. 17:27 People ⁹  were eating, ¹⁰  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ¹¹  the flood came and destroyed them all. ¹²  17:28 Likewise, just as it was ¹³  in the days of Lot, people ¹⁴  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ¹⁵  17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, ¹⁶  with his goods in the house, must not come down ¹⁷  to take them away, and likewise the person in the field must not turn back.

Luke 18:24

18:24 When Jesus noticed this, ¹⁸  he said, “How hard ¹⁹  it is for the rich to enter the kingdom of God! ²⁰ 

Matthew 24:38-39

24:38 For in those days before the flood, people ²¹  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. ²²  It will be the same at the coming of the Son of Man. ²³ 

Matthew 24:1

The Destruction of the Temple

24:1 Now ²⁴  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ²⁵ 

Matthew 6:9-10

6:9 So pray this way: ²⁶ 

Our Father ²⁷  in heaven, may your name be honored, ²⁸ 

6:10 may your kingdom come, ²⁹ 

may your will be done on earth as it is in heaven.

Matthew 6:2

6:2 Thus whenever you do charitable giving, ³⁰  do not blow a trumpet before you, as the hypocrites do in synagogues ³¹  and on streets so that people will praise them. I tell you the truth, ³²  they have their reward.

Matthew 4:4

4:4 But he answered, ³³  “It is written, ‘Man ³⁴  does not live ³⁵  by bread alone, but by every word that comes from the mouth of God.’” ³⁶ 

Matthew 4:10

4:10 Then Jesus said to him, “Go away, ³⁷  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ³⁸ 

Hebrews 12:16

12:16 And see to it that no one becomes ³⁹  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁴⁰ 

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁴¹  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 2:15-16

2:15 and set free those who were held in slavery all their lives by their fear of death. 2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants.

[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.

[17:26]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ⁷ tn Or “as it happened.”

[17:26]  ⁸ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ⁹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ¹⁰ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ¹² sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ¹³ tn Or “as it happened.”

[17:28]  ¹⁴ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ¹⁵ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:31]  ¹⁶ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ¹⁷ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[18:24]  ¹⁸ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  ¹⁹ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ²⁰ 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.

[24:38]  ²¹ tn Grk “they,” but in an indefinite sense, “people.”

[24:39]  ²² sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ²³ tn Grk “So also will be the coming of the Son of Man.”

[24:1]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ²⁵ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[6:9]  ²⁶ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ²⁷ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ²⁸ tn Grk “hallowed be your name.”

[6:10]  ²⁹ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:2]  ³⁰ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ³¹ sn See the note on synagogues in 4:23.

[6:2]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:4]  ³³ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ³⁴ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ³⁵ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ³⁶ sn A quotation from Deut 8:3.

[4:10]  ³⁷ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ³⁸ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[12:16]  ³⁹ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁴⁰ sn An allusion to Gen 27:34-41.

[12:1]  ⁴¹ tn Grk “having such a great cloud of witnesses surrounding us.”