Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹  comes and takes away the word ²  from their hearts, so that they may not believe ³  and be saved.

Luke 16:15

16:15 But ⁴  Jesus ⁵  said to them, “You are the ones who justify yourselves in men’s eyes, ⁶  but God knows your hearts. For what is highly prized ⁷  among men is utterly detestable ⁸  in God’s sight.

Luke 21:34

Be Ready!

21:34 “But be on your guard ⁹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹⁰ 

Luke 24:32

24:32 They ¹¹  said to each other, “Didn’t ¹²  our hearts ¹³  burn within us ¹⁴  while he was speaking with us on the road, while he was explaining ¹⁵  the scriptures to us?”

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¹ 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.

² 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.

³ 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.

⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

⁷ tn Or “exalted.” This refers to the pride that often comes with money and position.

⁸ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

⁹ tn Grk “watch out for yourselves.”

sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

¹⁰ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹² tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

¹³ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

¹⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

¹⁵ tn Grk “opening” (cf. Acts 17:3).