Luke 9:26

9:26 For whoever is ashamed¹ of me and my words, the Son of Man will be ashamed of that person² when he comes in his glory and in the glory³ of the Father and of the holy angels.

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit⁴ goes out of a person,⁵ it passes through waterless places⁶ looking for rest but⁷ not finding any. Then⁸ it says, ‘I will return to the home I left.’⁹

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so¹⁰ the last state of that person¹¹ is worse than the first.”¹²

Luke 14:8

14:8 “When you are invited by someone to a wedding feast,¹³ do not take¹⁴ the place of honor, because a person more distinguished than you may have been invited by your host.¹⁵

Luke 17:31

17:31 On that day, anyone who is on the roof,¹⁶ with his goods in the house, must not come down¹⁷ to take them away, and likewise the person in the field must not turn back.

¹sn 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.

²tn 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…”

³tn 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.

⁴sn This is a reference to an evil spirit. See Luke 4:33.

⁵tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

⁶sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

⁷tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁸tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

⁹tn Grk “I will return to my house from which I came.”

¹⁰tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

¹¹tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹²sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

¹³tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

¹⁴tn Grk “do not recline in the place of honor.” 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.

¹⁵tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

¹⁶sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

¹⁷sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.