Lukas 8:10

8:10 He ¹  said, “You have been given ²  the opportunity to know ³  the secrets ⁴  of the kingdom of God, ⁵  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁶ 

Lukas 8:13-14

8:13 Those ⁷  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁸  but ⁹  in a time of testing ¹⁰  fall away. ¹¹  8:14 As for the seed that ¹²  fell among thorns, these are the ones who hear, but ¹³  as they go on their way they are choked ¹⁴  by the worries and riches and pleasures of life, ¹⁵  and their fruit does not mature. ¹⁶ 

Lukas 11:5

11:5 Then ¹⁷  he said to them, “Suppose one of you ¹⁸  has a friend, and you go to him ¹⁹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁰ 

[8:10]  ¹ tn Here δέ (de) has not been translated.

[8:10]  ² 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]  ³ 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]  ⁴ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ⁵ 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]  ⁶ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:13]  ⁷ tn Here δέ (de) has not been translated.

[8:13]  ⁸ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁰ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹¹ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:14]  ¹² tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[8:14]  ¹⁵ 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]  ¹⁶ 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.

[11:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹⁸ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹⁹ tn Grk “he will go to him.”

[11:5]  ²⁰ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).