Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹  when the sky ²  was shut up three and a half years, and ³  there was a great famine over all the land.

Lukas 8:14

8:14 As for the seed that ⁴  fell among thorns, these are the ones who hear, but ⁵  as they go on their way they are choked ⁶  by the worries and riches and pleasures of life, ⁷  and their fruit does not mature. ⁸ 

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ⁹  goes out of a person, ¹⁰  it passes through waterless places ¹¹  looking for rest but ¹²  not finding any. Then ¹³  it says, ‘I will return to the home I left.’ ¹⁴ 

Lukas 12:27

12:27 Consider how the flowers ¹⁵  grow; they do not work ¹⁶  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹⁷  to the poor, and if ¹⁸  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:22

19:22 The king ¹⁹  said to him, ‘I will judge you by your own words, ²⁰  you wicked slave! ²¹  So you knew, did you, that I was a severe ²²  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

[4:25]  ¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[8:14]  ⁴ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁶ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁷ 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]  ⁸ 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.

[11:24]  ⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹¹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹³ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹⁴ tn Grk “I will return to my house from which I came.”

[12:27]  ¹⁵ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ¹⁶ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[19:8]  ¹⁷ 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]  ¹⁸ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:22]  ¹⁹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ²⁰ tn Grk “out of your own mouth” (an idiom).

[19:22]  ²¹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ²² tn Or “exacting,” “harsh,” “hard.”