Luke 1:18

1:18 Zechariah ¹  said to the angel, “How can I be sure of this? ²  For I am an old man, and my wife is old as well.” ³ 

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁴  he said to himself, “If this man were a prophet, ⁵  he would know who and what kind of woman ⁶  this is who is touching him, that she is a sinner.”

Luke 8:10

8:10 He ⁷  said, “You have been given ⁸  the opportunity to know ⁹  the secrets ¹⁰  of the kingdom of God, ¹¹  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹² 

Luke 9:11

9:11 But when the crowds found out, they followed him. He ¹³  welcomed them, spoke to them about the kingdom of God, ¹⁴  and cured those who needed healing. ¹⁵ 

Luke 10:11

10:11 ‘Even the dust of your town ¹⁶  that clings to our feet we wipe off ¹⁷  against you. ¹⁸  Nevertheless know this: The kingdom of God has come.’ ¹⁹ 

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²⁰  was coming, he would not have let ²¹  his house be broken into.

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ²²  and assign him a place with the unfaithful. ²³ 

Luke 12:48

12:48 But the one who did not know his master’s will ²⁴  and did things worthy of punishment ²⁵  will receive a light beating. ²⁶  From everyone who has been given much, much will be required, ²⁷  and from the one who has been entrusted with much, ²⁸  even more will be asked. ²⁹ 

Luke 16:15

16:15 But ³⁰  Jesus ³¹  said to them, “You are the ones who justify yourselves in men’s eyes, ³²  but God knows your hearts. For what is highly prized ³³  among men is utterly detestable ³⁴  in God’s sight.

Luke 19:15

19:15 When ³⁵  he returned after receiving the kingdom, he summoned ³⁶  these slaves to whom he had given the money. He wanted ³⁷  to know how much they had earned ³⁸  by trading.

Luke 19:44

19:44 They will demolish you ³⁹  – you and your children within your walls ⁴⁰  – and they will not leave within you one stone ⁴¹  on top of another, ⁴²  because you did not recognize the time of your visitation from God.” ⁴³ 

Luke 20:19

20:19 Then ⁴⁴  the experts in the law ⁴⁵  and the chief priests wanted to arrest ⁴⁶  him that very hour, because they realized he had told this parable against them. But ⁴⁷  they were afraid of the people.

Luke 24:18

24:18 Then one of them, named Cleopas, answered him, ⁴⁸  “Are you the only visitor to Jerusalem who doesn’t know ⁴⁹  the things that have happened there ⁵⁰  in these days?”

[1:18]  ¹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Grk “How will I know this?”

[1:18]  ³ tn Grk “is advanced in days” (an idiom for old age).

[7:39]  ⁴ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁵ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁶ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:10]  ⁷ tn Here δέ (de) has not been translated.

[8:10]  ⁸ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ⁹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ¹⁰ tn Grk “the mysteries.”

[8:10]  ¹¹ 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.

[8:10]  ¹² sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[9:11]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ¹¹ 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.

[9:11]  ¹² sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[10:11]  ¹³ tn Or “city.”

[10:11]  ¹⁴ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁵ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁶ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[12:39]  ¹⁶ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ¹⁷ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:46]  ¹⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²⁰ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[12:48]  ²² tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²³ tn Grk “blows.”

[12:48]  ²⁴ tn Grk “will receive few (blows).”

[12:48]  ²⁵ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²⁶ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²⁷ tn Grk “they will ask even more.”

[16:15]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ²⁷ 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.

[16:15]  ²⁸ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[19:15]  ²⁸ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ²⁹ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ³⁰ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ³¹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:44]  ³¹ tn Grk “They will raze you to the ground.”

[19:44]  ³² tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³⁴ tn Grk “leave stone on stone.”

[19:44]  ³⁵ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[20:19]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³⁵ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³⁶ tn Grk “tried to lay hands on him.”

[20:19]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[24:18]  ³⁷ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ³⁸ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ³⁹ tn Grk “in it” (referring to the city of Jerusalem).