Luke 22:57

22:57 But Peter ¹  denied it: “Woman, ²  I don’t know ³  him!”

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 4:34

4:34 “Ha! Leave us alone, ⁸  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁹  of God.”

Luke 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ¹⁰  while he was still speaking, a rooster crowed. ¹¹ 

Luke 13:25

13:25 Once ¹²  the head of the house ¹³  gets up ¹⁴  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ¹⁵  let us in!’ ¹⁶  But he will answer you, ¹⁷  ‘I don’t know where you come from.’ ¹⁸ 

[22:57]  ¹ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ³ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[13:27]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[4:34]  ⁷ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ⁸ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[22:60]  ¹⁰ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ¹¹ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[13:25]  ¹³ 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]  ¹⁴ tn Or “the master of the household.”

[13:25]  ¹⁵ tn Or “rises,” or “stands up.”

[13:25]  ¹⁶ tn Or “Sir.”

[13:25]  ¹⁷ tn Grk “Open to us.”

[13:25]  ¹⁸ 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]  ¹⁹ 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.