Lukas 8:14

8:14 As for the seed that ¹  fell among thorns, these are the ones who hear, but ²  as they go on their way they are choked ³  by the worries and riches and pleasures of life, ⁴  and their fruit does not mature. ⁵ 

Lukas 9:16

9:16 Then ⁶  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁷  and broke them. He gave them to the disciples to set before the crowd.

Lukas 11:8

11:8 I tell you, even though the man inside ⁸  will not get up and give him anything because he is his friend, yet because of the first man’s ⁹  sheer persistence ¹⁰  he will get up and give him whatever he needs.

[8:14]  ¹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ³ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁴ 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]  ⁵ 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.

[9:16]  ⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁷ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[11:8]  ⁸ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ¹⁰ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.