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 17:26-31

17:26 Just ⁶  as it was ⁷  in the days of Noah, ⁸  so too it will be in the days of the Son of Man. 17:27 People ⁹  were eating, ¹⁰  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ¹¹  the flood came and destroyed them all. ¹²  17:28 Likewise, just as it was ¹³  in the days of Lot, people ¹⁴  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ¹⁵  17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, ¹⁶  with his goods in the house, must not come down ¹⁷  to take them away, and likewise the person in the field must not turn back.

Lukas 18:24

18:24 When Jesus noticed this, ¹⁸  he said, “How hard ¹⁹  it is for the rich to enter the kingdom of God! ²⁰ 

Matius 24:38-39

24:38 For in those days before the flood, people ²¹  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. ²²  It will be the same at the coming of the Son of Man. ²³ 

Matius 24:1

The Destruction of the Temple

24:1 Now ²⁴  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ²⁵ 

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ²⁶  so that he will be able to give exhortation in such healthy teaching ²⁷  and correct those who speak against it.

1:10 For there are many ²⁸  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²⁹ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁰ 

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:10

1:10 For there are many ³¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³² 

Ibrani 12:16

12:16 And see to it that no one becomes ³³  an immoral or godless person like Esau, who sold his own birthright for a single meal. ³⁴ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ³⁵  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Yohanes 2:15-16

2:15 So he made a whip of cords ³⁶  and drove them all out of the temple courts, ³⁷  with the sheep and the oxen. He scattered the coins of the money changers ³⁸  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ³⁹  my Father’s house a marketplace!” ⁴⁰ 

[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.

[17:26]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ⁷ tn Or “as it happened.”

[17:26]  ⁸ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ⁹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ¹⁰ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ¹² sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ¹³ tn Or “as it happened.”

[17:28]  ¹⁴ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ¹⁵ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:31]  ¹⁶ sn 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.

[17:31]  ¹⁷ sn 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.

[18:24]  ¹⁸ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ¹⁹ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ²⁰ 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.

[24:38]  ²¹ tn Grk “they,” but in an indefinite sense, “people.”

[24:39]  ²² sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ²³ tn Grk “So also will be the coming of the Son of Man.”

[24:1]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ²⁵ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:9]  ²⁶ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ²⁷ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ²⁸ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ²⁹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:2]  ³⁰ tn Grk “before eternal ages.”

[1:10]  ³¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[12:16]  ³³ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ³⁴ sn An allusion to Gen 27:34-41.

[12:1]  ³⁵ tn Grk “having such a great cloud of witnesses surrounding us.”

[2:15]  ³⁶ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ³⁷ tn Grk “the temple.”

[2:15]  ³⁸ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ³⁹ tn Or (perhaps) “Stop making.”

[2:16]  ⁴⁰ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.