Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ¹  was coming, he would not have let ²  his house be broken into.

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ³  and assign him a place with the unfaithful. ⁴ 

Lukas 20:19

20:19 Then ⁵  the experts in the law ⁶  and the chief priests wanted to arrest ⁷  him that very hour, because they realized he had told this parable against them. But ⁸  they were afraid of the people.

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁹  you did not arrest me. ¹⁰  But this is your hour, ¹¹  and that of the power ¹²  of darkness!”

[12:39]  ¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ² tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:46]  ³ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁴ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[20:19]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁶ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁷ tn Grk “tried to lay hands on him.”

[20:19]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:53]  ⁹ tn Grk “in the temple.”

[22:53]  ¹⁰ tn Grk “lay hands on me.”

[22:53]  ¹¹ tn Or “your time.”

[22:53]  ¹² tn Or “authority,” “domain.”