Lukas 3:8

3:8 Therefore produce ¹  fruit ²  that proves your repentance, and don’t begin to say ³  to yourselves, ‘We have Abraham as our father.’ ⁴  For I tell you that God can raise up children for Abraham from these stones! ⁵ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁶  he said to himself, “If this man were a prophet, ⁷  he would know who and what kind of woman ⁸  this is who is touching him, that she is a sinner.”

Lukas 8:13

8:13 Those ⁹  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ¹⁰  but ¹¹  in a time of testing ¹²  fall away. ¹³ 

Lukas 11:5

11:5 Then ¹⁴  he said to them, “Suppose one of you ¹⁵  has a friend, and you go to him ¹⁶  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁷ 

Lukas 12:37

12:37 Blessed are those slaves ¹⁸  whom their master finds alert ¹⁹  when he returns! I tell you the truth, ²⁰  he will dress himself to serve, ²¹  have them take their place at the table, ²²  and will come ²³  and wait on them! ²⁴ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁵  of no crime deserving death. ²⁶  I will therefore flog ²⁷  him and release him.”

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ²⁸  He bent down ²⁹  and saw only the strips of linen cloth; ³⁰  then he went home, ³¹  wondering ³²  what had happened. ³³ 

[3:8]  ¹ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ³ tn In other words, “do not even begin to think this.”

[3:8]  ⁴ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁵ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[7:39]  ⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:13]  ⁹ tn Here δέ (de) has not been translated.

[8:13]  ¹⁰ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹² tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹³ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[11:5]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹⁵ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹⁶ tn Grk “he will go to him.”

[11:5]  ¹⁷ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[12:37]  ¹⁸ tn See the note on the word “slave” in 7:2.

[12:37]  ¹⁹ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²¹ tn See v. 35 (same verb).

[12:37]  ²² tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ²³ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²⁴ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[23:22]  ²⁵ tn Grk “no cause of death I found in him.”

[23:22]  ²⁶ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²⁷ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[24:12]  ²⁸ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ²⁹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ³⁰ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ³¹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ³² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ³³ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.