Lukas 4:8

4:8 Jesus ¹  answered him, ²  “It is written, ‘You are to worship ³  the Lord ⁴  your God and serve only him.’” ⁵ 

Lukas 9:62

9:62 Jesus ⁶  said to him, “No one who puts his ⁷  hand to the plow and looks back ⁸  is fit for the kingdom of God.” ⁹ 

Lukas 10:20

10:20 Nevertheless, do not rejoice that ¹⁰  the spirits submit to you, but rejoice ¹¹  that your names stand written ¹²  in heaven.”

Lukas 13:29

13:29 Then ¹³  people ¹⁴  will come from east and west, and from north and south, and take their places at the banquet table ¹⁵  in the kingdom of God. ¹⁶ 

[4:8]  ¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ² tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ³ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁴ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ⁵ 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.

[9:62]  ⁶ tn Here δέ (de) has not been translated.

[9:62]  ⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁸ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁹ 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.

[10:20]  ¹⁰ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ¹¹ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹² tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[13:29]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ¹⁴ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ¹⁵ 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ¹⁶ 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.