Luke 22:62

22:62 And he went outside and wept bitterly. ¹ 

Luke 1:10

1:10 Now ²  the whole crowd ³  of people were praying outside at the hour of the incense offering. ⁴ 

Luke 8:20

8:20 So ⁵  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Luke 13:33

13:33 Nevertheless I must ⁶  go on my way today and tomorrow and the next day, because it is impossible ⁷  that a prophet should be killed ⁸  outside Jerusalem.’ ⁹ 

Luke 14:35

14:35 It is of no value ¹⁰  for the soil or for the manure pile; it is to be thrown out. ¹¹  The one who has ears to hear had better listen!” ¹² 

Luke 20:15

20:15 So ¹³  they threw him out of the vineyard and killed ¹⁴  him. What then will the owner of the vineyard do to them?

Luke 4:29

4:29 They got up, forced ¹⁵  him out of the town, ¹⁶  and brought him to the brow of the hill on which their town was built, so that ¹⁷  they could throw him down the cliff. ¹⁸ 

Luke 13:28

13:28 There will be weeping and gnashing of teeth ¹⁹  when you see Abraham, Isaac, Jacob, ²⁰  and all the prophets in the kingdom of God ²¹  but you yourselves thrown out. ²² 

Luke 13:25

13:25 Once ²³  the head of the house ²⁴  gets up ²⁵  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²⁶  let us in!’ ²⁷  But he will answer you, ²⁸  ‘I don’t know where you come from.’ ²⁹ 

[22:62]  ¹ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[1:10]  ² tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ³ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ⁴ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[8:20]  ³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[13:33]  ⁴ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁵ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁶ tn Or “should perish away from.”

[13:33]  ⁷ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[14:35]  ⁵ tn Or “It is not useful” (L&N 65.32).

[14:35]  ⁶ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[20:15]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ⁷ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[4:29]  ⁷ tn Grk “cast.”

[4:29]  ⁸ tn Or “city.”

[4:29]  ⁹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹⁰ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[13:28]  ⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁹ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ¹⁰ 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.

[13:28]  ¹¹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:25]  ⁹ 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]  ¹⁰ tn Or “the master of the household.”

[13:25]  ¹¹ tn Or “rises,” or “stands up.”

[13:25]  ¹² tn Or “Sir.”

[13:25]  ¹³ tn Grk “Open to us.”

[13:25]  ¹⁴ 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]  ¹⁵ 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.