Luke 8:9

8:9 Then ¹  his disciples asked him what this parable meant. ² 

Luke 8:11

8:11 “Now the parable means ³  this: The seed is the word of God.

Luke 12:16

12:16 He then ⁴  told them a parable: ⁵  “The land of a certain rich man produced ⁶  an abundant crop,

Luke 15:3

15:3 So ⁷  Jesus ⁸  told them ⁹  this parable: ¹⁰ 

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹¹  Jesus ¹²  told them a parable to show them they should always ¹³  pray and not lose heart. ¹⁴ 

Luke 21:29

The Parable of the Fig Tree

21:29 Then ¹⁵  he told them a parable: “Look at the fig tree and all the other trees. ¹⁶ 

Luke 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹⁷  Won’t they both fall ¹⁸  into a pit?

Luke 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹⁹  from one town after another, ²⁰  he spoke to them ²¹  in a parable:

Luke 12:41

12:41 Then ²²  Peter said, “Lord, are you telling this parable for us or for everyone?” ²³ 

Luke 14:7

On Seeking Seats of Honor

14:7 Then ²⁴  when Jesus ²⁵  noticed how the guests ²⁶  chose the places of honor, ²⁷  he told them a parable. He said to them,

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁸  also told this parable to some who were confident that they were righteous and looked down ²⁹  on everyone else.

Luke 20:9

The Parable of the Tenants

20:9 Then ³⁰  he began to tell the people this parable: “A man ³¹  planted a vineyard, ³²  leased it to tenant farmers, ³³  and went on a journey for a long time.

Luke 4:23

4:23 Jesus ³⁴  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ³⁵  and say, ‘What we have heard that you did in Capernaum, ³⁶  do here in your hometown too.’”

Luke 8:10

8:10 He ³⁷  said, “You have been given ³⁸  the opportunity to know ³⁹  the secrets ⁴⁰  of the kingdom of God, ⁴¹  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁴² 

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁴³  Jesus ⁴⁴  told this parable: “A man had a fig tree ⁴⁵  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁴⁶  proceeded to tell a parable, because he was near to Jerusalem, ⁴⁷  and because they thought ⁴⁸  that the kingdom of God ⁴⁹  was going to ⁵⁰  appear immediately.

Luke 20:19

20:19 Then ⁵¹  the experts in the law ⁵²  and the chief priests wanted to arrest ⁵³  him that very hour, because they realized he had told this parable against them. But ⁵⁴  they were afraid of the people.

Luke 5:36

5:36 He also told them a parable: ⁵⁵  “No one tears a patch from a new garment and sews ⁵⁶  it on an old garment. If he does, he will have torn ⁵⁷  the new, and the piece from the new will not match the old. ⁵⁸ 

[8:9]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:11]  ³ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[12:16]  ⁵ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁶ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁷ tn Or “yielded a plentiful harvest.”

[15:3]  ⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ⁹ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ¹⁰ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:1]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹¹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹² sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[21:29]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹² tn Grk “all the trees.”

[6:39]  ¹³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹⁴ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[8:4]  ¹⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁶ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁷ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[12:41]  ¹⁷ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ¹⁸ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[14:7]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ²¹ tn Grk “those who were invited.”

[14:7]  ²² tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[18:9]  ²¹ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²² tn Grk “and despised.” This is a second parable with an explanatory introduction.

[20:9]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ²⁴ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ²⁵ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ²⁶ sn The leasing of land to tenant farmers was common in this period.

[4:23]  ²⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ²⁶ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ²⁷ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[8:10]  ²⁷ tn Here δέ (de) has not been translated.

[8:10]  ²⁸ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ²⁹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ³⁰ tn Grk “the mysteries.”

[8:10]  ³¹ 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.

[8:10]  ³² sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[13:6]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ³⁰ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ³¹ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[19:11]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ³³ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ³⁴ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ³⁵ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[20:19]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³⁴ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³⁵ tn Grk “tried to lay hands on him.”

[20:19]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:36]  ³⁵ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ³⁶ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ³⁷ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ³⁸ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.