Luke 8:8

8:8 But ¹  other seed fell on good soil and grew, ²  and it produced a hundred times as much grain.” ³  As he said this, ⁴  he called out, “The one who has ears to hear had better listen!” ⁵ 

Luke 8:18

8:18 So listen carefully, ⁶  for whoever has will be given more, but ⁷  whoever does not have, even what he thinks he has ⁸  will be taken from him.”

Luke 8:25

8:25 Then ⁹  he said to them, “Where is your faith?” ¹⁰  But they were afraid and amazed, ¹¹  saying to one another, “Who then is this? He commands even the winds and the water, ¹²  and they obey him!”

Luke 17:7-8

17:7 “Would any one of you say ¹³  to your slave ¹⁴  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹⁵  17:8 Won’t ¹⁶  the master ¹⁷  instead say to him, ‘Get my dinner ready, and make yourself ready ¹⁸  to serve me while ¹⁹  I eat and drink. Then ²⁰  you may eat and drink’?

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²¹  to the poor, and if ²²  I have cheated anyone of anything, I am paying back four times as much!”

Luke 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²³  on the earth and wrath against this people.

[8:8]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ² tn Grk “when it grew, after it grew.”

[8:8]  ³ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁴ tn Grk “said these things.”

[8:8]  ⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:18]  ⁶ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁸ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:25]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹² sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ¹³ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ¹⁴ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[17:7]  ¹⁶ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹⁷ tn See the note on the word “slave” in 7:2.

[17:7]  ¹⁸ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:8]  ²¹ 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]  ²² tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²³ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²⁴ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²⁵ tn Grk “after these things.”

[19:8]  ²⁶ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²⁷ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[21:23]  ³¹ sn Great distress means that this is a period of great judgment.