Luke 22:28

22:28 “You are the ones who have remained ¹  with me in my trials.

Luke 11:44

11:44 Woe to you! ²  You are like unmarked graves, and people ³  walk over them without realizing it!” ⁴ 

Luke 13:27

13:27 But ⁵  he will reply, ⁶  ‘I don’t know where you come from! ⁷  Go away from me, all you evildoers!’ ⁸ 

Luke 24:38

24:38 Then ⁹  he said to them, “Why are you frightened, ¹⁰  and why do doubts ¹¹  arise in your hearts?

Luke 11:48

11:48 So you testify that you approve of ¹²  the deeds of your ancestors, ¹³  because they killed the prophets ¹⁴  and you build their ¹⁵  tombs! ¹⁶ 

Luke 6:22

6:22 “Blessed are you when people ¹⁷  hate you, and when they exclude you and insult you and reject you as evil ¹⁸  on account of the Son of Man!

Luke 16:15

16:15 But ¹⁹  Jesus ²⁰  said to them, “You are the ones who justify yourselves in men’s eyes, ²¹  but God knows your hearts. For what is highly prized ²²  among men is utterly detestable ²³  in God’s sight.

Luke 13:25

13:25 Once ²⁴  the head of the house ²⁵  gets up ²⁶  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²⁷  let us in!’ ²⁸  But he will answer you, ²⁹  ‘I don’t know where you come from.’ ³⁰ 

[22:28]  ¹ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[11:44]  ² tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ⁴ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[13:27]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[24:38]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁵ tn Or “disturbed,” “troubled.”

[24:38]  ⁶ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[11:48]  ⁵ tn Grk “you are witnesses and approve of.”

[11:48]  ⁶ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁷ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁸ tn “Their,” i.e., the prophets.

[11:48]  ⁹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[6:22]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁷ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[16:15]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁹ 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]  ¹⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[13:25]  ⁸ 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]  ⁹ tn Or “the master of the household.”

[13:25]  ¹⁰ tn Or “rises,” or “stands up.”

[13:25]  ¹¹ tn Or “Sir.”

[13:25]  ¹² tn Grk “Open to us.”

[13:25]  ¹³ 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]  ¹⁴ 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.