Luke 20:7

20:7 So ¹  they replied that they did not know ²  where it came from.

Luke 1:43

1:43 And who am I ³  that the mother of my Lord should come and visit me?

Luke 13:27

13:27 But ⁴  he will reply, ⁵  ‘I don’t know where you come from! ⁶  Go away from me, all you evildoers!’ ⁷ 

Luke 13:25

13:25 Once ⁸  the head of the house ⁹  gets up ¹⁰  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ¹¹  let us in!’ ¹²  But he will answer you, ¹³  ‘I don’t know where you come from.’ ¹⁴ 

[20:7]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

[20:7]  ² sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[1:43]  ³ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[13:27]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁶ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ⁷ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁸ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:25]  ⁷ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁸ tn Or “the master of the household.”

[13:25]  ⁹ tn Or “rises,” or “stands up.”

[13:25]  ¹⁰ tn Or “Sir.”

[13:25]  ¹¹ tn Grk “Open to us.”

[13:25]  ¹² tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ¹³ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.