Discovery BoxLuke 8:10 
Context8:10 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
Luke 9:33
Context9:33 Then 7 as the men 8 were starting to leave, 9 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 10 one for you and one for Moses and one for Elijah” – not knowing what he was saying.
Luke 10:40
Context10:40 But Martha was distracted 11 with all the preparations she had to make, 12 so 13 she came up to him and said, “Lord, don’t you care 14 that my sister has left me to do all the work 15 alone? Tell 16 her to help me.”
Luke 11:8
Context11:8 I tell you, even though the man inside 17 will not get up and give him anything because he is his friend, yet because of the first man’s 18 sheer persistence 19 he will get up and give him whatever he needs.
1 tn Here δέ (de) has not been translated.
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).
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.
4 tn Grk “the mysteries.”
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).
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.
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.
7 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.
8 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
9 tn Grk “to leave from him.”
10 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
11 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.
12 tn Grk “with much serving.”
13 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
14 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
15 tn Grk “has left me to serve alone.”
16 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
17 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
18 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
19 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
