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, ¹  and assign him a place with the unfaithful. ² 

Lukas 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ³ 

Lukas 18:29

18:29 Then ⁴  Jesus ⁵  said to them, “I tell you the truth, ⁶  there is no one who has left home or wife or brothers ⁷  or parents or children for the sake of God’s kingdom

Lukas 22:34

22:34 Jesus replied, ⁸  “I tell you, Peter, the rooster will not crow ⁹  today until you have denied ¹⁰  three times that you know me.”

[12:46]  ¹ 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]  ² 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.

[17:34]  ³ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[18:29]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁷ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[22:34]  ⁸ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ⁹ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ¹⁰ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.