Luke 7:6

7:6 So ¹  Jesus went with them. When ²  he was not far from the house, the centurion ³  sent friends to say to him, “Lord, do not trouble yourself, ⁴  for I am not worthy ⁵  to have you come under my roof.

Luke 9:33

9:33 Then ⁶  as the men ⁷  were starting to leave, ⁸  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ⁹  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Luke 10:22

10:22 All things have been given to me by my Father. ¹⁰  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹¹  to reveal him.”

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 

Luke 14:26

14:26 “If anyone comes to me and does not hate ¹⁹  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²⁰  he cannot be my disciple.

[7:6]  ¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ³ sn See the note on the word centurion in 7:2.

[7:6]  ⁴ tn Or “do not be bothered.”

[7:6]  ⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[9:33]  ⁶ tn Grk “And it happened that as.” 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. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁷ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ⁸ tn Grk “to leave from him.”

[9:33]  ⁹ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[10:22]  ¹¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[13:25]  ¹⁶ 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]  ¹⁷ tn Or “the master of the household.”

[13:25]  ¹⁸ tn Or “rises,” or “stands up.”

[13:25]  ¹⁹ tn Or “Sir.”

[13:25]  ²⁰ tn Grk “Open to us.”

[13:25]  ²¹ 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]  ²² 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.

[14:26]  ²¹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²² tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.