Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹  I say to this one, ‘Go,’ and he goes, ²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³ 

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁴  comes and takes away the word ⁵  from their hearts, so that they may not believe ⁶  and be saved.

Luke 9:26

9:26 For whoever is ashamed ⁷  of me and my words, the Son of Man will be ashamed of that person ⁸  when he comes in his glory and in the glory ⁹  of the Father and of the holy angels.

Luke 12:36

12:36 be like people ¹⁰  waiting for their master to come back from the wedding celebration, ¹¹  so that when he comes and knocks they can immediately open the door for him.

Luke 13:35

13:35 Look, your house is forsaken! ¹²  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹³ 

Luke 14:26

14:26 “If anyone comes to me and does not hate ¹⁴  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁵  he cannot be my disciple.

Luke 17:7

17:7 “Would any one of you say ¹⁶  to your slave ¹⁷  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹⁸ 

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¹ tn Grk “having soldiers under me.”

² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

⁵ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

⁶ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

⁷ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

⁸ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

⁹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

¹⁰ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

¹¹ sn An ancient wedding celebration could last for days (Tob 11:18).

¹² sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

¹³ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

¹⁴ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

¹⁵ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

¹⁶ tn Grk “Who among you, having a slave… would say to him.”

¹⁷ tn See the note on the word “slave” in 7:2.

¹⁸ 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. See BDAG 70 s.v. ἀναπίπτω 1.