Lukas 8:10

8:10 He ¹  said, “You have been given ²  the opportunity to know ³  the secrets ⁴  of the kingdom of God, ⁵  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁶ 

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁷  comes and takes away the word ⁸  from their hearts, so that they may not believe ⁹  and be saved.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ¹⁰  had been concealed ¹¹  from them, so that they could not grasp it. Yet ¹²  they were afraid to ask him about this statement.

Lukas 10:40

10:40 But Martha was distracted ¹³  with all the preparations she had to make, ¹⁴  so ¹⁵  she came up to him and said, “Lord, don’t you care ¹⁶  that my sister has left me to do all the work ¹⁷  alone? Tell ¹⁸  her to help me.”

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ¹⁹  approaches he will say to you, ‘Friend, move up here to a better place.’ ²⁰  Then you will be honored in the presence of all who share the meal with you.

Lukas 15:29

15:29 but he answered ²¹  his father, ‘Look! These many years I have worked like a slave ²²  for you, and I never disobeyed your commands. Yet ²³  you never gave me even a goat ²⁴  so that I could celebrate with my friends!

Lukas 16:24

16:24 So ²⁵  he called out, ²⁶  ‘Father Abraham, have mercy on me, and send Lazarus ²⁷  to dip the tip of his finger ²⁸  in water and cool my tongue, because I am in anguish ²⁹  in this fire.’ ³⁰ 

Lukas 19:15

19:15 When ³¹  he returned after receiving the kingdom, he summoned ³²  these slaves to whom he had given the money. He wanted ³³  to know how much they had earned ³⁴  by trading.

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ³⁵  they watched him carefully and sent spies who pretended to be sincere. ³⁶  They wanted to take advantage of what he might say ³⁷  so that they could deliver him up to the authority and jurisdiction ³⁸  of the governor.

Lukas 20:28

20:28 They asked him, ³⁹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ⁴⁰  must marry ⁴¹  the widow and father children ⁴²  for his brother. ⁴³ 

[8:10]  ¹ tn Here δέ (de) has not been translated.

[8:10]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:12]  ⁷ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[9:45]  ¹⁰ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹¹ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹² tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:40]  ¹³ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹⁴ tn Grk “with much serving.”

[10:40]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁶ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁷ tn Grk “has left me to serve alone.”

[10:40]  ¹⁸ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[14:10]  ¹⁹ tn Grk “the one who invited you.”

[14:10]  ²⁰ tn Grk “Go up higher.” This means to move to a more important place.

[15:29]  ²¹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ²² tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ²³ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ²⁴ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[16:24]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁶ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁷ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²⁸ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁹ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ³⁰ sn Fire in this context is OT imagery; see Isa 66:24.

[19:15]  ³¹ tn Grk “And it happened that when.” 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.

[19:15]  ³² tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ³³ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ³⁴ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:20]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ³⁶ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ³⁷ tn Grk “so that they might catch him in some word.”

[20:20]  ³⁸ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:28]  ³⁹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ⁴⁰ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ⁴¹ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁴² tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁴³ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.