Lukas 7:44

7:44 Then, ¹  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ²  but she has wet my feet with her tears and wiped them with her hair.

Lukas 8:10

8:10 He ³  said, “You have been given ⁴  the opportunity to know ⁵  the secrets ⁶  of the kingdom of God, ⁷  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁸ 

Lukas 9:12

9:12 Now the day began to draw to a close, ⁹  so ¹⁰  the twelve came and said to Jesus, ¹¹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹²  and food, because we are in an isolated place.” ¹³ 

Lukas 14:12

14:12 He ¹⁴  said also to the man ¹⁵  who had invited him, “When you host a dinner or a banquet, ¹⁶  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

[7:44]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[8:10]  ³ tn Here δέ (de) has not been translated.

[8:10]  ⁴ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ⁵ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ⁶ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ⁷ 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.

[8:10]  ⁸ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[9:12]  ⁹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹² tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹³ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[14:12]  ¹⁴ tn Here δέ (de) has not been translated.

[14:12]  ¹⁵ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁶ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.